1. Septuagint, Tobit, 11.14, 13.1-13.2 (10th cent. BCE - 2nd cent. BCE)
| 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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2. Hebrew Bible, Song of Songs, 6.4, 6.8-6.10 (9th cent. BCE - 3rd cent. BCE)
| 6.4. יָפָה אַתְּ רַעְיָתִי כְּתִרְצָה נָאוָה כִּירוּשָׁלִָם אֲיֻמָּה כַּנִּדְגָּלוֹת׃ 6.8. שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃ 6.9. אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃ | 6.4. Thou art beautiful, O my love, as Tirzah, Comely as Jerusalem, Terrible as an army with banners. 6.8. There are threescore queens, And fourscore concubines, And maidens without number. 6.9. My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 6.10. Who is she that looketh forth as the dawn, Fair as the moon, Clear as the sun, Terrible as an army with banners? |
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3. Hebrew Bible, Deuteronomy, 1, 1.1, 1.3, 1.5, 1.18, 2, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.35, 4.36, 4.37, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.44-28.68, 4.46, 5, 5.1, 5.1-6.3, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 8, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 9.10, 10.2, 10.4, 11, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 12, 12.14, 13, 13.5, 14, 15, 15.19, 15.20, 15.21, 15.22, 15.23, 16, 16.3, 16.12, 16.16, 17, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.18, 17.19, 17.20, 18, 18.14, 18.15, 18.19, 19, 20, 21, 21.7, 21.8, 22, 22.12, 23, 24, 24.16, 25, 26, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.13, 26.14, 26.15, 27, 27.26, 28, 28.1, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.58, 28.69, 29, 29.29, 31, 31.12, 31.24, 32, 32.46, 33.9, 33.10, 33.26, 33.29 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Exodus, 12.43, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 15.3, 15.26, 17.14, 17.15, 17.16, 19.6, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.22-23.33, 25, 25.8, 26, 27, 28, 29, 29.38, 29.39, 29.40, 29.41, 29.42, 30, 30.8, 31.13, 31.14, 31.15, 31.16, 31.17, 32, 35.1, 35.2, 35.3, 38.8 (9th cent. BCE - 3rd cent. BCE)
| 12.43. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ | 12.43. And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;" |
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5. Hebrew Bible, Hosea, 2.4-2.7, 2.9-2.12, 2.14-2.17 (9th cent. BCE - 3rd cent. BCE)
| 2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.5. פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃ 2.6. וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃ 2.7. כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃ 2.9. וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃ 2.11. לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃ 2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.17. וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃ | 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;" 2.5. Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst." 2.6. And I will not have compassion upon her children; For they are children of harlotry." 2.7. For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’" 2.9. And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’" 2.10. For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal." 2.11. Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness." 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand." 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her." 2.17. And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt." |
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6. Hebrew Bible, Leviticus, 7.8, 19.18 (9th cent. BCE - 3rd cent. BCE)
| 7.8. וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ | 7.8. And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." |
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7. Hebrew Bible, Micah, 3.11 (9th cent. BCE - 3rd cent. BCE)
| 3.11. רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃ | 3.11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?" |
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8. Hebrew Bible, Numbers, 5.1, 6.24-6.26, 10.2-10.3, 10.10, 10.35-10.36, 12.8, 14.14, 15.37-15.41, 21.14, 28.1-28.8, 31.24, 35.9-35.30, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.1. וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 10.2. עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת־הַמַּחֲנוֹת׃ 10.2. וְעַל־צְבָא מַטֵּה בְנֵי־גָד אֶלְיָסָף בֶּן־דְּעוּאֵל׃ 10.3. וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 10.3. וַיֹּאמֶר אֵלָיו לֹא אֵלֵךְ כִּי אִם־אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי אֵלֵךְ׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 10.36. וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 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׃ 15.37. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 21.14. עַל־כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת יְהוָה אֶת־וָהֵב בְּסוּפָה וְאֶת־הַנְּחָלִים אַרְנוֹן׃ 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 31.24. וְכִבַּסְתֶּם בִּגְדֵיכֶם בַּיּוֹם הַשְּׁבִיעִי וּטְהַרְתֶּם וְאַחַר תָּבֹאוּ אֶל־הַמַּחֲנֶה׃ 35.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 35.11. וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.12. וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃ 35.13. וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃ 35.14. אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃ 35.15. לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.16. וְאִם־בִּכְלִי בַרְזֶל הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.17. וְאִם בְּאֶבֶן יָד אֲשֶׁר־יָמוּת בָּהּ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.18. אוֹ בִּכְלִי עֵץ־יָד אֲשֶׁר־יָמוּת בּוֹ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.19. גֹּאֵל הַדָּם הוּא יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ הוּא יְמִיתֶנּוּ׃ 35.21. אוֹ בְאֵיבָה הִכָּהוּ בְיָדוֹ וַיָּמֹת מוֹת־יוּמַת הַמַּכֶּה רֹצֵחַ הוּא גֹּאֵל הַדָּם יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ׃ 35.22. וְאִם־בְּפֶתַע בְּלֹא־אֵיבָה הֲדָפוֹ אוֹ־הִשְׁלִיךְ עָלָיו כָּל־כְּלִי בְּלֹא צְדִיָּה׃ 35.23. אוֹ בְכָל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ׃ 35.24. וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה׃ 35.25. וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃ 35.26. וְאִם־יָצֹא יֵצֵא הָרֹצֵחַ אֶת־גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה׃ 35.27. וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת־הָרֹצֵחַ אֵין לוֹ דָּם׃ 35.28. כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב עַד־מוֹת הַכֹּהֵן הַגָּדֹל וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל יָשׁוּב הָרֹצֵחַ אֶל־אֶרֶץ אֲחֻזָּתוֹ׃ 35.29. וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 5.1. And the LORD spoke unto Moses, saying:" 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 10.2. ’Make thee two trumpets of silver; of beaten work shalt thou make them; and they shall be unto thee for the calling of the congregation, and for causing the camps to set forward." 10.3. And when they shall blow with them, all the congregation shall gather themselves unto thee at the door of the tent of meeting." 10.10. Also in the day of your gladness, and in your appointed seasons, and in your new moons, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; and they shall be to you for a memorial before your God: I am the LORD your God.’" 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.’" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 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;" 15.37. And the LORD spoke unto Moses, saying:" 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue." 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;" 15.40. that ye may remember and do all My commandments, and be holy unto your God." 15.41. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’" 21.14. wherefore it is said in the book of the Wars of the LORD: Vaheb in Suphah, And the valleys of Arnon," 28.1. And the LORD spoke unto Moses, saying:" 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering." 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil." 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD." 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD." 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD." 31.24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye may come into the camp.’" 35.9. And the LORD spoke unto Moses, saying:" 35.10. ’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan," 35.11. then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither." 35.12. And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment." 35.13. And as to the cities which ye shall give, there shall be for you six cities of refuge." 35.14. Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge." 35.15. For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither." 35.16. But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death." 35.17. And if he smote him with a stone in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death." 35.18. Or if he smote him with a weapon of wood in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death." 35.19. The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death." 35.20. And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died;" 35.21. or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him." 35.22. But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait," 35.23. or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;" 35.24. then the congregation shall judge between the smiter and the avenger of blood according to these ordices;" 35.25. and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil." 35.26. But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth;" 35.27. and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him;" 35.28. because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession." 35.29. And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings." 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die." 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’" |
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9. Hebrew Bible, Proverbs, 3.1, 3.3, 6.20-6.23, 7.1-7.4, 25.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע וְתִירוֹשׁ יְקָבֶיךָ יִפְרֹצוּ׃ 3.1. בְּנִי תּוֹרָתִי אַל־תִּשְׁכָּח וּמִצְוֺתַי יִצֹּר לִבֶּךָ׃ 3.3. אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃ 3.3. חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 6.21. קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃ 6.22. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃ 6.23. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃ 7.1. וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצֻרַת לֵב׃ 7.1. בְּנִי שְׁמֹר אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 7.2. שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃ 7.2. צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃ 7.3. קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 7.4. אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא׃ 25.1. פֶּן־יְחַסֶּדְךָ שֹׁמֵעַ וְדִבָּתְךָ לֹא תָשׁוּב׃ 25.1. גַּם־אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ־יְהוּדָה׃ | 3.1. My son, forget not my teaching; But let thy heart keep my commandments;" 3.3. Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart;" 6.20. My son, keep the commandment of thy father, And forsake not the teaching of thy mother;" 6.21. Bind them continually upon thy heart, Tie them about thy neck." 6.22. When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee." 6.23. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;" 7.1. My son, keep my words, And lay up my commandments with thee." 7.2. Keep my commandments and live, And my teaching as the apple of thine eye." 7.3. Bind them upon thy fingers, Write them upon the table of thy heart." 7.4. Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman;" 25.1. These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out." |
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10. Hebrew Bible, Psalms, 12.1, 78.56, 78.60, 78.65, 78.70, 119.164 (9th cent. BCE - 3rd cent. BCE)
| 12.1. לַמְנַצֵּחַ עַל־הַשְּׁמִינִית מִזְמוֹר לְדָוִד׃ 78.56. וַיְנַסּוּ וַיַּמְרוּ אֶת־אֱלֹהִים עֶלְיוֹן וְעֵדוֹתָיו לֹא שָׁמָרוּ׃ 78.65. וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃ 119.164. שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ׃ | 12.1. For the Leader; on the Sheminith. A Psalm of David." 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;" 119.164. Seven times a day do I praise Thee, because of Thy righteous ordices." |
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11. Hebrew Bible, 1 Kings, 2.27, 3.3-3.15, 5.9-5.12, 8.56-8.66 (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׃ 3.3. וַיֶּאֱהַב שְׁלֹמֹה אֶת־יְהוָה לָלֶכֶת בְּחֻקּוֹת דָּוִד אָבִיו רַק בַּבָּמוֹת הוּא מְזַבֵּחַ וּמַקְטִיר׃ 3.4. וַיֵּלֶךְ הַמֶּלֶךְ גִּבְעֹנָה לִזְבֹּחַ שָׁם כִּי הִיא הַבָּמָה הַגְּדוֹלָה אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא׃ 3.5. בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָךְ׃ 3.6. וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃ 3.7. וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃ 3.8. וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹב׃ 3.9. וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃ 3.11. וַיֹּאמֶר אֱלֹהִים אֵלָיו יַעַן אֲשֶׁר שָׁאַלְתָּ אֶת־הַדָּבָר הַזֶּה וְלֹא־שָׁאַלְתָּ לְּךָ יָמִים רַבִּים וְלֹא־שָׁאַלְתָּ לְּךָ עֹשֶׁר וְלֹא שָׁאַלְתָּ נֶפֶשׁ אֹיְבֶיךָ וְשָׁאַלְתָּ לְּךָ הָבִין לִשְׁמֹעַ מִשְׁפָּט׃ 3.12. הִנֵּה עָשִׂיתִי כִּדְבָרֶיךָ הִנֵּה נָתַתִּי לְךָ לֵב חָכָם וְנָבוֹן אֲשֶׁר כָּמוֹךָ לֹא־הָיָה לְפָנֶיךָ וְאַחֲרֶיךָ לֹא־יָקוּם כָּמוֹךָ׃ 3.13. וְגַם אֲשֶׁר לֹא־שָׁאַלְתָּ נָתַתִּי לָךְ גַּם־עֹשֶׁר גַּם־כָּבוֹד אֲשֶׁר לֹא־הָיָה כָמוֹךָ אִישׁ בַּמְּלָכִים כָּל־יָמֶיךָ׃ 3.14. וְאִם תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֺתַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְהַאַרַכְתִּי אֶת־יָמֶיךָ׃ 3.15. וַיִּקַץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם וַיָּבוֹא יְרוּשָׁלִַם וַיַּעֲמֹד לִפְנֵי אֲרוֹן בְּרִית־אֲדֹנָי וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל־עֲבָדָיו׃ 5.9. וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם׃ 5.11. וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב׃ 5.12. וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃ 8.56. בָּרוּךְ יְהוָה אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כְּכֹל אֲשֶׁר דִּבֵּר לֹא־נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב אֲשֶׁר דִּבֶּר בְּיַד מֹשֶׁה עַבְדּוֹ׃ 8.57. יְהִי יְהוָה אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם־אֲבֹתֵינוּ אַל־יַעַזְבֵנוּ וְאַל־יִטְּשֵׁנוּ׃ 8.58. לְהַטּוֹת לְבָבֵנוּ אֵלָיו לָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקָּיו וּמִשְׁפָּטָיו אֲשֶׁר צִוָּה אֶת־אֲבֹתֵינוּ׃ 8.59. וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי לִפְנֵי יְהוָה קְרֹבִים אֶל־יְהוָה אֱלֹהֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ׃ 8.61. וְהָיָה לְבַבְכֶם שָׁלֵם עִם יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה׃ 8.62. וְהַמֶּלֶךְ וְכָל־יִשְׂרָאֵל עִמּוֹ זֹבְחִים זֶבַח לִפְנֵי יְהוָה׃ 8.63. וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים אֲשֶׁר זָבַח לַיהוָה בָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף וַיַּחְנְכוּ אֶת־בֵּית יְהוָה הַמֶּלֶךְ וְכָל־בְּנֵי יִשְׂרָאֵל׃ 8.64. בַּיּוֹם הַהוּא קִדַּשׁ הַמֶּלֶךְ אֶת־תּוֹךְ הֶחָצֵר אֲשֶׁר לִפְנֵי בֵית־יְהוָה כִּי־עָשָׂה שָׁם אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים כִּי־מִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה קָטֹן מֵהָכִיל אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים׃ 8.65. וַיַּעַשׂ שְׁלֹמֹה בָעֵת־הַהִיא אֶת־הֶחָג וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרַיִם לִפְנֵי יְהוָה אֱלֹהֵינוּ שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם׃ 8.66. בַּיּוֹם הַשְּׁמִינִי שִׁלַּח אֶת־הָעָם וַיְבָרֲכוּ אֶת־הַמֶּלֶךְ וַיֵּלְכוּ לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל כָּל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִד עַבְדּוֹ וּלְיִשְׂרָאֵל עַמּוֹ׃ | 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." 3.3. And Solomon loved the LORD, walking in the statutes of David his father; only he sacrificed and offered in the high places. ." 3.4. And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar." 3.5. In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’" 3.6. And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day." 3.7. And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in." 3.8. And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude." 3.9. Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’" 3.10. And the speech pleased the LORD, that Solomon had asked this thing." 3.11. And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice;" 3.12. behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee." 3.13. And I have also given thee that which thou hast not asked, both riches and honour—so that there hath not been any among the kings like unto thee—all thy days." 3.14. And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’" 3.15. And Solomon awoke, and, behold, it was a dream; and he came to Jerusalem, and stood before the ark of the covet of the LORD, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants." 5.9. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore." 5.10. And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt." 5.11. For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about." 5.12. And he spoke three thousand proverbs; and his songs were a thousand and five." 8.56. ’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant." 8.57. The LORD our God be with us, as He was with our fathers; let Him not leave us, nor forsake us;" 8.58. that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordices, which He commanded our fathers." 8.59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require;" 8.60. that all the peoples of the earth may know that the LORD, He is God; there is none else." 8.61. Let your heart therefore be whole with the LORD our God, to walk in His statutes, and to keep His commandments, as at this day.’" 8.62. And the king, and all Israel with him, offered sacrifice before the LORD." 8.63. And Solomon offered for the sacrifice of peace-offerings, which he offered unto the LORD, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD." 8.64. The same day did the king hallow the middle of the court that was before the house of the LORD; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before the LORD was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings." 8.65. So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days." 8.66. On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had shown unto David His servant, and to Israel His people." |
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12. Hebrew Bible, 1 Samuel, 2.12-2.17, 2.27-2.36, 10.25, 12.22 (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׃ 10.25. וַיְדַבֵּר שְׁמוּאֵל אֶל־הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת־כָּל־הָעָם אִישׁ לְבֵיתוֹ׃ 12.22. כִּי לֹא־יִטֹּשׁ יְהוָה אֶת־עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְהוָה לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם׃ | 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." 10.25. Then Shemu᾽el told the people the rules of the kingdom, and wrote it in a book, and laid it up before the Lord. And Shemu᾽el sent all the people away, every man to his house." 12.22. For the Lord will not abandon his people for his great name’s sake: because it has pleased the Lord to make you his people." |
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13. Hebrew Bible, 2 Kings, 2.3, 2.5, 2.12, 14.6, 23.2, 23.25, 24.14, 25.11-25.12 (8th cent. BCE - 5th cent. BCE)
| 2.3. וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ 2.5. וַיִּגְּשׁוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בִּירִיחוֹ אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ 2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃ 14.6. וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃] 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.25. וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃ 24.14. וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃ 25.11. וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עַל־הַמֶּלֶךְ בָּבֶל וְאֵת יֶתֶר הֶהָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃ 25.12. וּמִדַּלַּת הָאָרֶץ הִשְׁאִיר רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃ | 2.3. And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—" 2.5. And the sons of the prophets that were at Jericho came near to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he answered: ‘Yea, I know it; hold ye your peace.’—" 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces." 14.6. but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’" 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him." 24.14. And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land." 25.11. And the residue of the people that were left in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive." 25.12. But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen." |
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14. Hebrew Bible, Isaiah, 6.3, 50.4-50.6, 54.4-54.8, 62.4-62.5 (8th cent. BCE - 5th cent. BCE)
| 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 50.4. אֲדֹנָי יְהֹוִה נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים׃ 50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ 50.6. גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6. כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ | 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 50.4. The Lord GOD hath given me The tongue of them that are taught, That I should know how to sustain with words him that is weary; He wakeneth morning by morning, He wakeneth mine ear To hear as they that are taught." 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." 50.6. I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 54.6. For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer." 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused." 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee." |
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15. Hebrew Bible, Jeremiah, 1.1, 7.3-7.14, 13.21, 17.1, 26.2, 26.5-26.6, 26.8-26.24, 31.31-31.34, 32.1, 36.4, 36.17-36.18, 36.27-36.32 (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׃ 13.21. מַה־תֹּאמְרִי כִּי־יִפְקֹד עָלַיִךְ וְאַתְּ לִמַּדְתְּ אֹתָם עָלַיִךְ אַלֻּפִים לְרֹאשׁ הֲלוֹא חֲבָלִים יֹאחֱזוּךְ כְּמוֹ אֵשֶׁת לֵדָה׃ 17.1. אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃ 17.1. חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃ 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׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 32.1. 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׃ 36.4. וַיִּקְרָא יִרְמְיָהוּ אֶת־בָּרוּךְ בֶּן־נֵרִיָּה וַיִּכְתֹּב בָּרוּךְ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי יְהוָה אֲשֶׁר־דִּבֶּר אֵלָיו עַל־מְגִלַּת־סֵפֶר׃ 36.17. וְאֶת־בָּרוּךְ שָׁאֲלוּ לֵאמֹר הַגֶּד־נָא לָנוּ אֵיךְ כָּתַבְתָּ אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה מִפִּיו׃ 36.18. וַיֹּאמֶר לָהֶם בָּרוּךְ מִפִּיו יִקְרָא אֵלַי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַאֲנִי כֹּתֵב עַל־הַסֵּפֶר בַּדְּיוֹ׃ 36.27. וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ אַחֲרֵי שְׂרֹף הַמֶּלֶךְ אֶת־הַמְּגִלָּה וְאֶת־הַדְּבָרִים אֲשֶׁר כָּתַב בָּרוּךְ מִפִּי יִרְמְיָהוּ לֵאמֹר׃ 36.28. שׁוּב קַח־לְךָ מְגִלָּה אַחֶרֶת וּכְתֹב עָלֶיהָ אֵת כָּל־הַדְּבָרִים הָרִאשֹׁנִים אֲשֶׁר הָיוּ עַל־הַמְּגִלָּה הָרִאשֹׁנָה אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה׃ 36.29. וְעַל־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה תֹּאמַר כֹּה אָמַר יְהוָה אַתָּה שָׂרַפְתָּ אֶת־הַמְּגִלָּה הַזֹּאת לֵאמֹר מַדּוּעַ כָּתַבְתָּ עָלֶיהָ לֵאמֹר בֹּא־יָבוֹא מֶלֶךְ־בָּבֶל וְהִשְׁחִית אֶת־הָאָרֶץ הַזֹּאת וְהִשְׁבִּית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 36.31. וּפָקַדְתִּי עָלָיו וְעַל־זַרְעוֹ וְעַל־עֲבָדָיו אֶת־עֲוֺנָם וְהֵבֵאתִי עֲלֵיהֶם וְעַל־יֹשְׁבֵי יְרוּשָׁלִַם וְאֶל־אִישׁ יְהוּדָה אֵת כָּל־הָרָעָה אֲשֶׁר־דִּבַּרְתִּי אֲלֵיהֶם וְלֹא שָׁמֵעוּ׃ 36.32. וְיִרְמְיָהוּ לָקַח מְגִלָּה אַחֶרֶת וַיִּתְּנָהּ אֶל־בָּרוּךְ בֶּן־נֵרִיָּהוּ הַסֹּפֵר וַיִּכְתֹּב עָלֶיהָ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה בָּאֵשׁ וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה׃ | 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." 13.21. What wilt thou say, when He shall set the friends over thee as head, Whom thou thyself hast trained against thee? Shall not pangs take hold of thee, As of a woman in travail?" 17.1. The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars." 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." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 32.1. 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." 36.4. Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which He had spoken unto him, upon a roll of a book." 36.17. And they asked Baruch, saying: ‘Tell us now: How didst thou write all these words at his mouth?’" 36.18. Then Baruch answered them: ‘He pronounced all these words unto me with his mouth, and I wrote them with ink in the book.’" 36.27. Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying:" 36.28. ’Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned." 36.29. And concerning Jehoiakim king of Judah thou shalt say: Thus saith the LORD: Thou hast burned this roll, saying: Why hast thou written therein, saying: The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?" 36.30. Therefore thus saith the LORD concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost." 36.31. And I will visit upon him and his seed and his servants their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, but they hearkened not.’" 36.32. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words." |
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16. Hebrew Bible, Joshua, 1.5, 1.7-1.8, 21.25, 23.15, 24.1-24.3, 24.5-24.7, 24.9, 24.14, 24.22, 24.24, 24.27 (8th cent. BCE - 5th cent. BCE)
| 1.5. לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃ 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 21.25. וּמִמַּחֲצִית מַטֵּה מְנַשֶּׁה אֶת־תַּעְנַךְ וְאֶת־מִגְרָשֶׁהָ וְאֶת־גַּת־רִמּוֹן וְאֶת־מִגְרָשֶׁהָ עָרִים שְׁתָּיִם׃ 23.15. וְהָיָה כַּאֲשֶׁר־בָּא עֲלֵיכֶם כָּל־הַדָּבָר הַטּוֹב אֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם אֲלֵיכֶם כֵּן יָבִיא יְהוָה עֲלֵיכֶם אֵת כָּל־הַדָּבָר הָרָע עַד־הַשְׁמִידוֹ אוֹתְכֶם מֵעַל הָאֲדָמָה הַטּוֹבָה הַזֹּאת אֲשֶׁר נָתַן לָכֶם יְהוָה אֱלֹהֵיכֶם׃ 24.1. וְלֹא אָבִיתִי לִשְׁמֹעַ לְבִלְעָם וַיְבָרֶךְ בָּרוֹךְ אֶתְכֶם וָאַצִּל אֶתְכֶם מִיָּדוֹ׃ 24.1. וַיֶּאֶסֹף יְהוֹשֻׁעַ אֶת־כָּל־שִׁבְטֵי יִשְׂרָאֵל שְׁכֶמָה וַיִּקְרָא לְזִקְנֵי יִשְׂרָאֵל וּלְרָאשָׁיו וּלְשֹׁפְטָיו וּלְשֹׁטְרָיו וַיִּתְיַצְּבוּ לִפְנֵי הָאֱלֹהִים׃ 24.2. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃ 24.2. כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃ 24.3. וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן וארב [וָאַרְבֶּה] אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק׃ 24.3. וַיִּקְבְּרוּ אֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־סֶרַח אֲשֶׁר בְּהַר־אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃ 24.5. וָאֶשְׁלַח אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וָאֶגֹּף אֶת־מִצְרַיִם כַּאֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ וְאַחַר הוֹצֵאתִי אֶתְכֶם׃ 24.6. וָאוֹצִיא אֶת־אֲבוֹתֵיכֶם מִמִּצְרַיִם וַתָּבֹאוּ הַיָּמָּה וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵי אֲבוֹתֵיכֶם בְּרֶכֶב וּבְפָרָשִׁים יַם־סוּף׃ 24.7. וַיִּצְעֲקוּ אֶל־יְהוָה וַיָּשֶׂם מַאֲפֵל בֵּינֵיכֶם וּבֵין הַמִּצְרִים וַיָּבֵא עָלָיו אֶת־הַיָּם וַיְכַסֵּהוּ וַתִּרְאֶינָה עֵינֵיכֶם אֵת אֲשֶׁר־עָשִׂיתִי בְּמִצְרָיִם וַתֵּשְׁבוּ בַמִּדְבָּר יָמִים רַבִּים׃ 24.9. וַיָּקָם בָּלָק בֶּן־צִפּוֹר מֶלֶךְ מוֹאָב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁלַח וַיִּקְרָא לְבִלְעָם בֶּן־בְּעוֹר לְקַלֵּל אֶתְכֶם׃ 24.14. וְעַתָּה יְראוּ אֶת־יְהוָה וְעִבְדוּ אֹתוֹ בְּתָמִים וּבֶאֱמֶת וְהָסִירוּ אֶת־אֱלֹהִים אֲשֶׁר עָבְדוּ אֲבוֹתֵיכֶם בְּעֵבֶר הַנָּהָר וּבְמִצְרַיִם וְעִבְדוּ אֶת־יְהוָה׃ 24.22. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־הָעָם עֵדִים אַתֶּם בָּכֶם כִּי־אַתֶּם בְּחַרְתֶּם לָכֶם אֶת־יְהוָה לַעֲבֹד אוֹתוֹ וַיֹּאמְרוּ עֵדִים׃ 24.24. וַיֹּאמְרוּ הָעָם אֶל־יְהוֹשֻׁעַ אֶת־יְהוָה אֱלֹהֵינוּ נַעֲבֹד וּבְקוֹלוֹ נִשְׁמָע׃ 24.27. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃ | 1.5. There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee." 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 21.25. And out of the half-tribe of Manasseh, Taanach with the open land about it, and Gath-rimmon with the open land about it; two cities." 23.15. And it shall come to pass, that as all the good things are come upon you of which the LORD your God spoke unto you, so shall the LORD bring upon you all the evil things, until He have destroyed you from off this good land which the LORD your God hath given you." 24.1. And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God." 24.2. And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods." 24.3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac." 24.5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out." 24.6. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea." 24.7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days." 24.9. Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you." 24.14. Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the LORD." 24.22. And Joshua said unto the people: ‘Ye are witnesses against yourselves that ye have chosen you the LORD, to serve Him.—And they said: ‘We are witnesses.’—" 24.24. And the people said unto Joshua: ‘The LORD our God will we serve, and unto His voice will we hearken.’" 24.27. And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’" |
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17. Hebrew Bible, Ezekiel, 3.9-3.12, 11.19, 16.30, 18.31, 36.26, 40.4, 44.7, 44.9 (6th cent. BCE - 5th cent. BCE)
| 3.9. כְּשָׁמִיר חָזָק מִצֹּר נָתַתִּי מִצְחֶךָ לֹא־תִירָא אוֹתָם וְלֹא־תֵחַת מִפְּנֵיהֶם כִּי בֵּית־מְרִי הֵמָּה׃ 3.11. וְלֵךְ בֹּא אֶל־הַגּוֹלָה אֶל־בְּנֵי עַמֶּךָ וְדִבַּרְתָּ אֲלֵיהֶם וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲדֹנָי יְהֹוִה אִם־יִשְׁמְעוּ וְאִם־יֶחְדָּלוּ׃ 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃ 18.31. הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 40.4. וַיְדַבֵּר אֵלַי הָאִישׁ בֶּן־אָדָם רְאֵה בְעֵינֶיךָ וּבְאָזְנֶיךָ שְּׁמָע וְשִׂים לִבְּךָ לְכֹל אֲשֶׁר־אֲנִי מַרְאֶה אוֹתָךְ כִּי לְמַעַן הַרְאוֹתְכָה הֻבָאתָה הֵנָּה הַגֵּד אֶת־כָּל־אֲשֶׁר־אַתָּה רֹאֶה לְבֵית יִשְׂרָאֵל׃ 40.4. וְאֶל־הַכָּתֵף מִחוּצָה לָעוֹלֶה לְפֶתַח הַשַּׁעַר הַצָּפוֹנָה שְׁנַיִם שֻׁלְחָנוֹת וְאֶל־הַכָּתֵף הָאַחֶרֶת אֲשֶׁר לְאֻלָם הַשַּׁעַר שְׁנַיִם שֻׁלְחָנוֹת׃ 44.7. בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃ 44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 3.9. As an adamant harder than flint have I made thy forehead; fear them not, neither be dismayed at their looks, for they are a rebellious house.’" 3.10. Moreover He said unto me: ‘Son of man, all My words that I shall speak unto thee receive in thy heart, and hear with thine ears." 3.11. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them: Thus saith the Lord GOD; whether they will hear, or whether they will forbear.’" 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;" 11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;" 16.30. How weak is thy heart, saith the Lord GOD, seeing thou doest all these things, the work of a wanton harlot;" 18.31. Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel?" 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 40.4. And the man said unto me: ‘Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee, for to the intent that I might show them unto thee art thou brought thither; declare all that thou seest to the house of Israel.’ ." 44.7. in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations." 44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel." |
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18. Aristophanes, The Rich Man, 883 (5th cent. BCE - 4th cent. BCE)
| 883. οὐδὲν προτιμῶ σου. φορῶ γὰρ πριάμενος | |
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19. Hebrew Bible, 2 Chronicles, 17.7-17.9, 29.11 (5th cent. BCE - 3rd cent. BCE)
| 17.7. וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃ 17.8. וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃ 17.9. וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃ 29.11. בָּנַי עַתָּה אַל־תִּשָּׁלוּ כִּי־בָכֶם בָּחַר יְהוָה לַעֲמֹד לְפָנָיו לְשָׁרְתוֹ וְלִהְיוֹת לוֹ מְשָׁרְתִים וּמַקְטִרִים׃ | 17.7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;" 17.8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests." 17.9. And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people." 29.11. My sons, be not now negligent; for the LORD hath chosen you to stand before Him, to minister unto Him, and that ye should be His ministers, and offer unto Him.’" |
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20. Hebrew Bible, Nehemiah, 9.5 (5th cent. BCE - 4th cent. BCE)
| 9.5. וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃ | 9.5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise." |
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21. Septuagint, Tobit, 11.14, 13.1-13.2 (4th cent. BCE - 2nd cent. BCE)
| 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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22. Dead Sea Scrolls, Damascus Covenant, 15.12 (2nd cent. BCE - 1st cent. CE)
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23. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.12 (2nd cent. BCE - 1st cent. CE)
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24. Dead Sea Scrolls, 4Q503, 0 (2nd cent. BCE - 1st cent. CE)
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25. Dead Sea Scrolls, Community Rule, 10.10-10.11, 10.13-10.14 (2nd cent. BCE - 1st cent. CE)
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26. Dead Sea Scrolls, Hodayot, 7.23, 8.30 (2nd cent. BCE - 1st cent. CE)
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27. Dead Sea Scrolls, Hodayot, 7.23, 8.30 (2nd cent. BCE - 1st cent. CE)
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28. Dead Sea Scrolls, Rule of The Communityb, 9.7 (2nd cent. BCE - 1st cent. CE)
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29. Septuagint, Wisdom of Solomon, 16.11, 16.28 (2nd cent. BCE - 1st cent. BCE)
| 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.28. to make it known that one must rise before the sun to give thee thanks,and must pray to thee at the dawning of the light; |
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30. Septuagint, 4 Maccabees, 18.10-18.19 (2nd cent. BCE - 2nd cent. BCE)
| 18.10. While he was still with you, he taught you the law and the prophets. 18.11. He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. 18.12. He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. 18.13. He praised Daniel in the den of the lions and blessed him. 18.14. He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.' 18.15. He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.' 18.16. He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.' 18.17. He confirmed the saying of Ezekiel, `Shall these dry bones live?' 18.18. For he did not forget to teach you the song that Moses taught, which says 18.19. `I kill and I make alive: this is your life and the length of your days.' |
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31. Anon., Sibylline Oracles, 3.591-3.594 (1st cent. BCE - 5th cent. CE)
| 3.591. But when from Italy shall come a man 3.592. A spoiler, then, Laodicea, thou 3.593. Beautiful city of the Carian 3.594. By Lycus's wondrous water, falling prone |
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32. Philo of Alexandria, On Rewards And Punishments, 1 (1st cent. BCE - 1st cent. CE)
| 1. We find, then, that in the sacred oracles delivered by the prophet Moses, there are three separate characters; for a portion of them relates to the creation of the world, a portion is historical, and the third portion is legislative. Now the creation of the world is related throughout with exceeding beauty and in a manner admirably suited to the dignity of God, taking its beginning in the account of the creation of the heaven, and ending with that of the formation of man; the first of which things is the most perfect of all imperishable things, and the other of all corruptible and perishable things. And the Creator, connecting together immortal and mortal things at the creation, made the world, making what he had already created the domit parts, and what he was about to create the subject parts. |
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33. Philo of Alexandria, On The Special Laws, 4.139 (1st cent. BCE - 1st cent. CE)
| 4.139. And by the third expression, he implies that justice is discerned everywhere as being close to the eyes. Moreover he says that, these things must have a certain motion; not one that shall be light and unsteady, but such as by its agitation may rouse the sight to the spectacle manifest before it; for motion is calculated to attract the sight, inasmuch as it excites and rouses it; of, I might rather say, inasmuch as it renders the eyes awake and sleepless. |
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34. Philo of Alexandria, On The Contemplative Life, 27, 25 (1st cent. BCE - 1st cent. CE)
| 25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. |
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35. Josephus Flavius, Jewish Antiquities, 4.196, 4.207, 4.209-4.213, 14.65 (1st cent. CE - 1st cent. CE)
| 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 14.65. And any one may hence learn how very great piety we exercise towards God, and the observance of his laws, since the priests were not at all hindered from their sacred ministrations by their fear during this siege, but did still twice a day, in the morning and about the ninth hour, offer their sacrifices on the altar; nor did they omit those sacrifices, if any melancholy accident happened by the stones that were thrown among them; |
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36. Josephus Flavius, Jewish War, 6.311 (1st cent. CE - 1st cent. CE)
| 6.311. for the Jews, by demolishing the tower of Antonia, had made their temple foursquare, while at the same time they had it written in their sacred oracles, “That then should their city be taken, as well as their holy house, when once their temple should become foursquare.” |
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37. Mishnah, Berachot, 1.1-1.2, 1.5, 2.1-2.2, 2.5, 4.1 (1st cent. CE - 3rd cent. CE)
| 1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression." 1.2. From what time may one recite the Shema in the morning?From the time that one can distinguish between blue and white. Rabbi Eliezer says: between blue and green. And he must finish it by sunrise. Rabbi Joshua says: until the third hour of the day, for such is the custom of the children of kings, to rise at the third hour. If one recites the Shema later he loses nothing, like one who reads in the Torah." 1.5. They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: \"Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah." 2.1. If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone." 2.2. These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day." 2.5. A bridegroom is exempt from reciting the Shema on the first night until the end of the Shabbat, if he has not performed the act. It happened with Rabban Gamaliel who recited the Shema on the first night after he had married. His students said to him: Our master, have you not taught us that a bridegroom is exempt from reciting the Shema. He replied to them: I will not listen to you to remove from myself the Kingship of Heaven even for a moment." 4.1. The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour." |
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38. Mishnah, Pesahim, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it." |
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39. Mishnah, Shabbat, 1.2 (1st cent. CE - 3rd cent. CE)
| 1.2. One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or [sit down] to eat or [begin] a court case. But if they began, they need not break off. One must break off for the reading of the Shema, but not for prayer." |
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40. Mishnah, Sotah, 7.1-7.2, 7.6 (1st cent. CE - 3rd cent. CE)
| 7.1. The following may be recited in any language:the section concerning the sotah, the confession made at the presentation of tithes, the shema, the prayer (the amidah), the grace after meals, the oath concerning testimony, the oath concerning a deposit." 7.2. The following are recited in the holy tongue (Hebrew):The reading made at the offering of the firstfruits, The recitation at halitzah, The blessings and curses, The priestly blessing, The blessing of the high priest, The section of the king, The section of the calf whose neck is broken, And the priest anointed [to accompany the army] in battle when he speaks to the people." 7.6. How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." |
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41. Mishnah, Tamid, 3.8, 4.1-4.3, 5.1-5.6, 6.1, 6.3, 7.1-7.3 (1st cent. CE - 3rd cent. CE)
| 3.8. From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense." 4.1. They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remt of the blood he poured out at the southern base of the altar." 4.2. He did not use to break the leg, but he made a hole in it at the [knee-] joint and suspended it from there. He then began to flay it until he came to the breast. When he came to the breast he cut off the head and gave it to the one who merited [bringing it onto the ramp]. He then cut off the legs [up to the knees] and gave them to the one who merited [bringing them onto the ramp]. He then finished the flaying. He tore out the heart and squeezed out the blood in it. He then cut off the forelegs and gave them to the one who merited [bringing them onto the ramp]. He then went back to the right leg and cut it off and gave it to the one who merited [to bring it onto the ramp], and the two testicles with it. He then tore it [the remaining carcass] open so that it was all exposed before him. He took the fat and put it on top of the place where the head had been severed. He took the innards and gave them to the one to who had merited washing them. The stomach was washed very thoroughly in the washing chamber, while the entrails were washed at least three times on marble tables which stood between the pillars." 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema." 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving." 5.2. He said to them: those who are new to the incense come and draw lots, and who ever won, won. He then said: new and old, come and draw lots to see who shall take up the limbs from the ascent to the altar. Rabbi Eliezer ben Jacob says: the one who brought the limbs on to the ascent also takes them up to the altar." 5.3. He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned." 5.4. The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the [small] dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth." 5.5. The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar." 5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate." 6.1. They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out." 6.3. The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out." 7.1. When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out." 7.2. They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen." |
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42. Mishnah, Yoma, 1.3, 3.8, 6.2 (1st cent. CE - 3rd cent. CE)
| 1.3. They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service." 3.8. He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”" 6.2. He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”" |
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43. Mishnah, Shekalim, 4.2, 6.2 (1st cent. CE - 3rd cent. CE)
| 4.2. The [red] heifer and the scapegoat and the strip of scarlet came out of the appropriation of the chamber. The ramp for the [red] heifer and the ramp for the scapegoat and the strip of scarlet which was between its horns, and [the maintece of] the pool of water and the wall of the city and its towers and all the needs of the city came out of the remainder in the chamber. Abba Shaul says: the ramp for the [red] cow the high priests made out of their own [means]." 6.2. It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden." |
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44. New Testament, Apocalypse, 12 (1st cent. CE - 1st cent. CE)
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45. New Testament, Ephesians, 6.1-6.9 (1st cent. CE - 1st cent. CE)
| 6.1. Children, obey your parents in the Lord, for this is right. 6.2. Honor your father and mother," which is the first commandment with a promise: 6.3. that it may be well with you, and you may live long on the earth. 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; 6.6. not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart; 6.7. with good will doing service, as to the Lord, and not to men; 6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. |
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46. New Testament, Galatians, 3.24-3.25 (1st cent. CE - 1st cent. CE)
| 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. |
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47. New Testament, Mark, 5.1-5.13, 10.17-10.19, 12.28-12.34, 14.54 (1st cent. CE - 1st cent. CE)
| 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. |
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48. New Testament, Matthew, 9.20, 14.36, 23.5 (1st cent. CE - 1st cent. CE)
| 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 14.36. and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments |
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49. Tosefta, Berachot, 2.12-2.13, 3.19 (1st cent. CE - 2nd cent. CE)
| 2.12. Zavim, Zavot, Niddot, and women who gave birth are permitted to read the Torah and to learn Mishna, Midrash, laws, and Aggadot. And men who had a seminal emission (Baalei Keraim) are forbidden in all of them. Rebbi Yossi says, “He can learn the laws that he is familiar with, as long as he does not arrange the Mishna.”" 2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 3.19. [If a person] woke up early to go on a journey, he [should] take the Shofar and blow it [at dawn], [or he should take] the Lulav and shake it [at dawn], [or he should take] the Megillah and read it [at dawn], [or he should] pray [Shemoneh Esreh at dawn], and when it will come time to read the Shema, he should read it [then]. [If] he woke up to [travel while] sitting in a coach or on a ship he should pray [Shemoneh Esreh first at dawn], and when it will come time to read the Shema he [should] read [it then]. Rebbi Shimon Ben Elazar says, “Either way, he [should] read the Shema [first] and [only then] pray [Shemoneh Esreh].”" |
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50. Tosefta, Sanhedrin, 4.7 (1st cent. CE - 2nd cent. CE)
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51. Tosefta, Sotah, 7.7 (1st cent. CE - 2nd cent. CE)
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52. Anon., Deuteronomy Rabbah, 2.35 (2nd cent. CE - 5th cent. CE)
| 2.35. דָּבָר אַחֵר, שְׁמַע יִשְׂרָאֵל. מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרִיאַת שְׁמַע, מִשָּׁעָה שֶׁנָּטָה יַעֲקֹב לְמִיתָה קָרָא לְכָל הַשְּׁבָטִים וְאָמַר לָהֶן שֶׁמָּא מִשֶּׁאֲנִי נִפְטַר מִן הָעוֹלָם אַתֶּם מִשְׁתַּחֲוִים לֵאלוֹהַּ אַחֵר, מִנַּיִן, שֶׁכָּךְ כְּתִיב (בראשית מט, ב): הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וגו', מַהוּ (בראשית מט, ב): וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם, אָמַר לָהֶן, אֵל יִשְׂרָאֵל, אֲבִיכֶם הוּא. אָמְרוּ לוֹ, שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, וְהוּא אוֹמֵר בִּלְחִישָׁה בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. אָמַר רַבִּי לֵוִי וּמַה יִּשְׂרָאֵל אוֹמְרִים עַכְשָׁו, שְׁמַע אָבִינוּ יִשְׂרָאֵל אוֹתוֹ הַדָּבָר שֶׁצִּוִּיתָנוּ נוֹהֵג בָּנוּ ה' אֱלֹהֵינוּ ה' אֶחָד. | |
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53. Anon., Genesis Rabba, 65.21 (2nd cent. CE - 5th cent. CE)
| 65.21. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, הָא קוֹלוֹ מְשַׁתֵּק אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים. רַבִּי רְאוּבֵן אָמַר כְּתִיב (יחזקאל א, כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן. בְּעָמְדָם וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, לֹא כֵן אָמַר רַבִּי שְׁמוּאֵל אֵין יְשִׁיבָה לְמַעְלָה, שֶׁנֶּאֱמַר (יחזקאל א, ז): וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה, אֵין לָהֶם קְפִיצִים (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, מַה הוּא דֵין לְשׁוֹן קָאֲמַיָּא, קְיָמַיָּא. (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים, וְאַתְּ אֲמַרְתְּ בְּעָמְדָם, אֶתְמְהָא. וּמָה הִיא בְּעָמְדָם, בָּא עָם דֹּם. בְּשָׁעָה שֶׁיִּשְׂרָאֵל אוֹמְרִין שְׁמַע יִשְׂרָאֵל הַמַּלְאָכִים שׁוֹתְקִין, וְאַחַר כָּךְ תְּרַפֶּינָה כַנְפֵיהֶן, וּמָה הֵן אוֹמְרִין (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי לֵוִי אָמַר (איוב לח, ז): בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, מַה שֶּׁזַּרְעוֹ שֶׁל יַעֲקֹב שֶׁנִּמְשַׁל לַכּוֹכָבִים מְקַלְּסִין, דִּכְתִיב בְּהוֹן (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים, וְאַחַר כָּךְ וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, מָה הֵן אוֹמְרִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (יחזקאל ג, יב): וַתִּשָֹּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל וגו'. רַעַשׁ גָּדוֹל, אֶתְמְהָא, אֶלָּא מִשֶּׁקִּלַּסְתִּי אֲנִי וַחֲבֵרִי, וְאַחַר כָּךְ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וּמָה הֵם אוֹמְרִים, בָּרוּךְ שֵׁם. רַבִּי יְהוּדָה בַּר אִלָּעִי הָיָה דוֹרֵשׁ הַקּוֹל קוֹלוֹ שֶׁל יַעֲקֹב מְצַוַּחַת מִמַּה שֶּׁעָשׂוּ לוֹ הַיָּדַיִם יְדֵי עֵשָׂו. אָמַר רַבִּי יוֹחָנָן קוֹלוֹ שֶׁל אַדְרִיָּנוּס קֵיסָר שֶׁהָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם. | |
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54. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
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55. Anon., Sifre Deuteronomy, 32.15 (2nd cent. CE - 4th cent. CE)
| 32.15. Eretz Yisrael — "the L-rd your G-d afflicts you … for the L-rd your G-d brings you to a good land. |
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56. Palestinian Talmud, Sotah, 7.1 (2nd cent. CE - 5th cent. CE)
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57. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 12a. אלא אי אמרת אהבה רבה הוו אמרי מאי ברכות אין מעכבות זו את זו דלמא האי דלא אמרי יוצר אור משום דלא מטא זמן יוצר אור וכי מטא זמן יוצר אור הוו אמרי,ואי מכללא מאי,דאי מכללא לעולם אהבה רבה הוו אמרי וכי מטא זמן יוצר אור הוו אמרי ליה ומאי ברכות אין מעכבות זו את זו סדר ברכות:,וקורין עשרת הדברות שמע והיה אם שמוע ויאמר אמת ויציב ועבודה וברכת כהנים.,א"ר יהודה אמר שמואל אף בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,תניא נמי הכי ר' נתן אומר בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,רבה בב"ח סבר למקבעינהו בסורא א"ל רב חסדא כבר בטלום מפני תרעומת המינין,אמימר סבר למקבעינהו בנהרדעא א"ל רב אשי כבר בטלום מפני תרעומת המינין:,ובשבת מוסיפין ברכה אחת למשמר היוצא. מאי ברכה אחת א"ר חלבו משמר היוצא אומר למשמר הנכנס מי ששכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה ושלום וריעות:,מקום שאמרו להאריך: פשיטא היכא דקא נקיט כסא דחמרא בידיה וקסבר דשכרא הוא ופתח ומברך אדעתא דשכרא וסיים בדחמרא יצא דאי נמי אם אמר שהכל נהיה בדברו יצא דהא תנן על כולם אם אמר שהכל נהיה בדברו יצא,אלא היכא דקא נקיט כסא דשכרא בידיה וקסבר דחמרא הוא פתח ובריך אדעתא דחמרא וסיים בדשכרא מאי,בתר עיקר ברכה אזלינן או בתר חתימה אזלינן,ת"ש שחרית פתח ביוצר אור וסיים במעריב ערבים לא יצא פתח במעריב ערבים וסיים ביוצר אור יצא,ערבית פתח במעריב ערבים וסיים ביוצר אור לא יצא פתח ביוצר אור וסיים במעריב ערבים יצא,כללו של דבר הכל הולך אחר החתום,שאני התם דקאמר ברוך יוצר המאורות,הניחא לרב דאמר כל ברכה שאין בה הזכרת השם אינה ברכה שפיר אלא לר' יוחנן דאמר כל ברכה שאין בה מלכות אינה ברכה מאי איכא למימר,אלא כיון דאמר רבה בר עולא כדי להזכיר מדת יום בלילה ומדת לילה ביום כי קאמר ברכה ומלכות מעיקרא אתרוייהו קאמר,ת"ש מסיפא כללו של דבר הכל הולך אחר החתום כללו של דבר לאתויי מאי לאו לאתויי הא דאמרן,לא לאתויי נהמא ותמרי ה"ד אילימא דאכל נהמא וקסבר דתמרי אכל ופתח אדעתא דתמרי וסיים בדנהמא היינו בעיין,לא צריכא כגון דאכל תמרי וקסבר נהמא אכל ופתח בדנהמא וסיים בדתמרי [יצא] דאפילו סיים בדנהמא נמי יצא,מאי טעמא דתמרי נמי מיזן זייני:,אמר רבה בר חיננא סבא משמיה דרב כל שלא אמר אמת ויציב שחרית ואמת ואמונה ערבית לא יצא ידי חובתו שנאמר (תהלים צב, ג) להגיד בבקר חסדך ואמונתך בלילות:,ואמר רבה בר חיננא [סבא] משמיה דרב המתפלל כשהוא כורע כורע בברוך וכשהוא זוקף זוקף בשם,אמר שמואל מאי טעמא דרב דכתיב (תהלים קמו, ח) ה' זוקף כפופים,מיתיבי (מלאכי ב, ה) מפני שמי נחת הוא,מי כתיב בשמי מפני שמי כתיב,אמר ליה שמואל לחייא בר רב בר אוריאן תא ואימא לך מלתא מעלייתא דאמר אבוך הכי אמר אבוך כשהוא כורע כורע בברוך כשהוא זוקף זוקף בשם. | 12a. bHowever, if you say that theywould omit: Who creates light, and bwould recite: An abounding love,on bwhatbasis would you conclude that failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother?In that case, one could offer another reason why only a single blessing is recited. bPerhapsthe fact bthat they did not recite: Who creates light was because the time for the recitation of: Who creates light, had not yet arrived,as the sun had yet to rise. The blessings of the priestly watch are recited in the early morning hours, long before sunrise. bHowever,afterward, bwhen the timeto recite: bWho creates light arrived, they would recite it.From the conclusion drawn by Rabbi Shimon ben Lakish, that failure to recite one of the blessings recited before iShema /idoes not prevent one from reciting the other, it is clear that the blessing recited by the members of the priestly watch was: Who creates light.,As this deductive reasoning seems coherent and convincing, the Gemara asks: bAnd ifthis ihalakhais bbased on inference,and not on an explicit statement, bwhatof it? There seems to be no other way to interpret Rabbi Shimon ben Lakish’s statement.,The Gemara answers: bIfthis conclusion bwere based on an inference,one could say that bactually they recited: An abounding love, and when the timeto recite: bWho creates light arrived, they would recite it.In that case, bwhatis the meaning of: Failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother?Rabbi Shimon ben Lakish meant that failure to recite bthecorrect border of the blessingsdoes not prevent one from fulfilling his obligation. Even if one recites: An abounding love before: Who creates light, he fulfills his obligation. Rabbi Shimon ben Lakish did not refer to a case where only one of the blessings was recited. Consequently, one cannot infer from his statement his opinion regarding the identity of the single blessing.,The Gemara related above that the priests in the Temple bread the Ten Commandments,along with the sections of iShema /i, iVeHaya im Shamoa /i, iVaYomer /i, True and Firm, iAvoda,and the priestly benediction. /b, bRav Yehuda saidthat bShmuel said: Even in the outlying areas,outside the Temple, bthey sought to recitethe Ten Commandments bin this mannerevery day, as they are the basis of the Torah (Rambam), bbut they had already abolishedrecitation of the Ten Commandments bdue to the grievance of the heretics,who argued that the entire Torah, with the exception of the Ten Commandments, did not emanate from God (Jerusalem Talmud). If the Ten Commandments were recited daily, that would lend credence to their claim, so their recitation was expunged from the daily prayers., bThat was also taughtin a ibaraitathat bRabbi Natan says: In the outlying areas, they sought to recitethe Ten Commandments bin this manner, but they had already abolishedtheir recitation bdue to the grievance of the heretics. /b,The Gemara relates that several Sages sought to reinstitute recitation of the Ten Commandments, as bRabba bar bar Ḥana thought to institute this inthe city of bSura,but bRav Ḥisda said to him: They already abolished them due to the grievance of the heretics. /b,So too, bAmeimar thought to institute this inthe city of bNeharde’a. Rav Ashi,the most prominent of the Sages in that generation, bsaid to him: They already abolished them due to the grievance of the heretics. /b,We learned in a mishna in tractate iTamidthat bon Shabbat a single blessing is added tobless bthe outgoing priestly watch.The Gemara asks: bWhat isthat bsingle blessing? Rabbi Ḥelbo said:As they finished their service, bthe outgoing priestly watch would say to the incoming priestly watch: May He who caused His Name to dwell in this house cause love and brotherhood, peace and camaraderie to dwell among you. /b,We learned in the mishna: bWherethe Sages bsaidto recite ba longblessing, one may not shorten it, and vice-versa. The Gemara proceeds to address a particular problem arising from conclusions drawn from this mishna. Before addressing the primary problem, however, a simpler, secondary issue is raised: bObviously, in a case where one took a cup of wine in his hand and thought it was beer, and began reciting the blessing thinking it was beer,i.e., he intended to recite the appropriate blessing on beer: By Whose word all things came to be, bandupon realizing that it was wine, bhe concludedthe blessing bwith thatwhich is recited over bwine:Who creates the fruit of the vine, bhe fulfilledhis obligation. In that case, beven had he recited: By Whose word all things came to be,as he originally intended, bhewould have bfulfilledhis obligation, bas we learnedin a mishna: bIf onerecited the general blessing: bBy Whose word all things came to be, over allfood items, bhe fulfilledhis obligation after the fact, even if iab initioanother blessing was instituted to recite before eating that food. Therefore, if he reconsidered and concluded the blessing with the ending of the blessing over wine, he fulfilled his obligation., bHowever in a case where one took a cup of beer in his hand and thought it was wine, and began reciting the blessing thinking it was wine,meaning he intended to recite: Who creates the fruit of the vine, bandupon realizing that it was beer bhe concludedthe blessing bwith thatwhich is recited over bbeer:By Whose word all things came to be, bwhatis the ihalakha /i?,Ostensibly, this blessing is comprised of two sections. The first section, during which he intended to recite: Who creates the fruit of the vine, cannot fulfill his obligation as it is an inappropriate blessing to recite over beer. However, in the second section he recited: By Whose word all things came to be, the appropriate blessing. The dilemma, then, is: bDo we follow the essenceof the blessing, the first section, bor do we follow the conclusionof the blessing?, bCome and heara proof from what was taught in a ibaraitawith regard to a similar case: If, in bthe morning prayer /b, one bbeganthe blessings prior to the recitation of iShemaappropriately bwith: Who creates light, and concluded withthe formula of the evening prayer: bWho brings on evenings, he did not fulfillhis obligation. However, if one did the opposite, and bcommenced with: Who brings on evenings, and concluded with: Who creates light, he fulfilledhis obligation.,Similarly, if, in bthe evening prayer /b, bone commencedthe recitation of iShema bwith: Who brings on evenings and concluded with: Who creates light, he did not fulfillhis obligation. If bone commenced with: Who creates light and concluded with: Who brings on evenings, he fulfilledhis obligation.,The ibaraitasummarizes that bthe general principle is: Everything follows the conclusionof the blessing. Based on this principle, the question with regard to a blessing recited over food and drink posed above can be resolved.,This proof is rejected: bThere,in the case of the blessing recited over the radiant lights, bit is different, as one recites: Blessed /b…Who bforms the radiant lights,and similarly, in the evening one recites: Blessed…Who brings on evenings. Since these are long blessings that conclude with a second blessing summarizing their content, one could assert that everything follows the conclusion. However, in the case of short blessings, such as: By Whose word all things came to be, or: Who creates the fruit of the vine, ostensibly, if there is a problem with the first part of the blessing, the entire blessing is nullified.,The distinction between the blessing recited over the radiant lights and the blessings recited over food and drink stems from the assumption that the conclusion: Blessed…Who fashions the radiant lights, is a complete, independent blessing. However, this is not necessarily so. bThis works out well according to Rav, who said: Any blessing that does not include mention of God’s name is notconsidered ba blessing,and since: Who creates light, includes God’s name, it constitutes a complete, independent blessing. bHowever, according to Rabbi Yoḥa, who said: Any blessing that does not include mention ofGod’s bsovereignty,i.e., our God, King of the universe, bis notconsidered ba blessing, what can be saidto distinguish between the conclusion of the blessings over food and drink and the blessing over the radiant lights? Since the conclusion: Who creates light, does not mention God’s sovereignty, it does not constitute a complete, independent blessing.,The Gemara responds: bRather,Rabbi Yoḥa also holds that the blessing over the radiant lights is a complete blessing. bSince Rabba bar Ulla said:Who creates darkness, is mentioned during the day and: Rolling away the light before the darkness, is mentioned at night bin order to mention the attribute of day at night and the attribute of night in the day,the beginning of the blessing in which God’s sovereignty is mentioned day and night is appropriate to both day and night, and bwhen one recites the blessingwith God’s name bandmentions God’s bsovereignty at the beginning of the blessing,it refers bto bothday and night. Therefore, no proof can be cited from the blessing over the radiant lights to the blessings recited over food and drink.,The Gemara attempts to cite an additional proof: bCome and hearanother solution based on what we learned bin the latter clauseof the ibaraitacited above: bThe general principle is: Everything follows the conclusionof the blessing. bWhat doesthe phrase: The general principle is, come bto includebeyond the detailed example cited in the ibaraita /i? bDoes it not come to includethe case bthat we stated,that both in the case of a long blessing and the case of a short blessing, the conclusion of the blessing is the determining factor?,The Gemara rejects this: bNo,the principle is cited bto includea case of bbread and dates.The Gemara clarifies: bWhat are the circumstancesof the dilemma with regard to the blessings on these food items? bIf you say thatit is a case bwhere one ate bread and thought that he ate dates, and commencedreciting the blessing bthinking it was dates;then, upon realizing that it was bread, bhe concludedthe blessing bwith thatwhich is recited bover bread, isn’t that our dilemma,as this case is identical to the one involving wine and beer?,The Gemara answers: bNo; thisgeneral principle bisonly bnecessaryto teach a special bcase /b, bwhere one ate dates and thought that he ate bread, and commencedreciting the blessing bthinking they were bread.Upon realizing that they were dates, bhe concludedthe blessing bwith thatwhich is recited bover dates.In that case bhe fulfilledhis obligation, as beven had he concludedthe blessing bwith thatwhich is recited bover bread, hewould have bfulfilled his obligation. /b, bWhat is the reasonthat had he concluded with the blessing recited over bread he would have fulfilled his obligation to recite a blessing over dates? This is bbecause dates also providea person bsustece.While iab initioone should not recite the blessing for bread over dates, after the fact, if one did so, he fulfilled his obligation. It is with regard to this particular situation that the ibaraitaestablished the principle: Everything follows the conclusion of the blessing. Ultimately, the dilemma regarding a blessing with an inappropriate opening and an appropriate conclusion remains unresolved. brThe Gemara proceeds to discuss the formula for the blessings recited along with iShema /i., bRabba bar Ḥina Sava said in the name of Rav: One who did not recite: True and Firm [ iemet veyatziv /i]at the beginning of the blessing of redemption that follows iShema bin the morning prayer, and: True and Trustworthy [ iemet ve’emuna /i] in the evening prayer, he did not fulfill his obligation.An allusion to the difference in formulation between morning and evening is, bas it is stated: “To declare Your kindness in the morning and Your faith in the nights”(Psalms 92:3). In the morning, one must mention God’s loving-kindness, while in the evening one is required to emphasize the aspect of faith., bAnd Rabba bar Ḥina Sava said in the name of Rav: One who is praying, when he bowsin the appropriate places, bhe bows whenhe says: bBlessed, and when hesubsequently bstands upright, he stands upright when he saysGod’s bname. /b, bShmuel,who was Rav’s colleague and significantly outlived him, bsaid: What is Rav’s reasonfor saying that one should stand upright at the mention of God’s name? bAs it is written: “The Lord, who raises the bowed”(Psalms 146:8); one stands upright at the mention of God’s name to recall that it is God who raises the bowed.,The Gemara braises an objectionbased on what we learned in praise of a priest: b“And he was afraid before My name”(Malachi 2:5), indicating that one must be humbled and not upright before God’s name.,The Gemara responds: bIs it written: At My name? Before My name, is written,meaning that one is humbled and bows prior to the mention of God’s name, when he says: Blessed.,The Gemara relates: bShmuel said to Ḥiyya bar Rav: Son of Torah, come and I will tell you a great saying that your father said. Your father said the following: When one bows, he bows whenhe says: bBlessed, and when he stands upright, he stands upright when he saysGod’s bname. /b |
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58. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? bBehold, he winnows barley tonight in the threshing floor /b…and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., bRabbi Abbahu saidthat the source is bfrom here: “And Abraham rose early in the morning, and saddledhis donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., bAnd the Rabbis saythat the source is bfrom here,the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: bGo now, see whether it is well with you brothers and wellwith the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., bRav saidthat the source is bfrom here: “And the sun rose for himas he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. bRabbi Akiva says: I askedthe following question of bRabban Gamliel and Rabbi Yehoshua in the meat market [ ibe’itliz /i] ofthe town bEmmaus, where they went to purchase an animal for thewedding bfeast of Rabban Gamliel’s son: It is writtenin the verse: b“And the sun shone for himwhen he passed Peniel, and he limped upon his thigh” (Genesis 32:32). bBut did the sun shine only for him? Didn’t it shine for the entire world? /b, bRabbi Yitzḥak says:The verse means that bthe sun, which setearly exclusively bfor him,also bshoneearly exclusively bfor himin order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: bAs it is written: “And Jacob went out from Beersheba and went toward Haran”(Genesis 28:10). bAnd it is writtenthereafter: b“And he encountered the place,and he slept there, because the sun had set” (Genesis 28:11). bWhenJacob barrived at Haran, he said:Is it bpossiblethat bI passed a place where my fathers prayed and I did not praythere? bWhen he set his mind to return, the land contracted for him. Immediatelythe verse states: b“And he encountered the place,”indicating that he arrived there miraculously., bWhen hehad finished bprayingand bhe wanted to returnto Haran, bthe Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun setbefore its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. bIt is written: “And he took of the stones of the place,and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). bAnd it is written:“And Jacob rose up early in the morning, band he took the stonethat he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. bRabbi Yitzḥak says:This bteaches that all those stones gathered to one place and each one said:Let bthis righteous man place his head upon me.And it was btaught: And all of them were absorbed into onelarge rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b“And he dreamed, and behold a ladder set up on the earth,and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was btaught: How wide was the ladder?It was beight thousand parasangs [ iparsaot /i], as it is written: “And behold the angels of God ascending and descending on it.”The word b“ascending [ iolim /i],”written in plural, indicates that there were btwoangels ascending simultaneously. Likewise, the term b“and descending [ iveyordim /i],”also in the plural, indicates that btwoangels were descending simultaneously. bAnd when they met one another they werea total of bfourin one place, so the ladder must have been wide enough to accommodate four angels., bAnd it is writtenin a verse bwith regard to an angel: “His body was like Tarshish”(Daniel 10:6). bAndit bis learnedas a tradition bthatthe city of bTarshish was two thousand parasangs.Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was btaughtthat the angels were bascending and gazing at the image of [ ibidyokeno /i]Jacob babove,engraved on the Throne of Glory, band descending and gazing at his image below.The angels subsequently became jealous of Jacob, and bwanted to endangerhis life. bImmediatelyJacob received divine protection, as the verse states: b“And behold, the Lord stood over him”(Genesis 28:13). bRabbi Shimon ben Lakish says: Were it not writtenin a bverse it would be impossible to utter it,in deference to God, since it describes God as standing over Jacob to protect him from the angels blike a man who wavesa fan bover his sonto cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. bThe land upon which you lie,to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: bWhat is the greatnessof this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? bRabbi Yitzḥak says:This bteaches that the Holy One, Blessed be He, foldedup bthe entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b,The Gemara returns to the verses that describe Jacob wrestling with the angel. b“And he said: Let me go, for the dawn has risen.And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob bsaid tothe angel: bAre you a thief, or are you a gambler [ ikuveyustus /i], who is afraid of dawn?The angel bsaid to him: I am an angel, and from the day I was created my time to recite a songbefore God bhas not arrived, until now.Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This bsupportsthe opinion bof Rav Ḥaelwhen he related what bRav said. As Rav Ḥael saidthat bRav said: Three groups of ministering angels recite a song every dayfrom the verse “Holy, holy, holy is the Lord”; bone says: “Holy,” andanother bone says: “Holy,” andanother bone says: “Holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3).,The Gemara braises an objectionfrom the following ibaraita /i: bThe Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish peoplemay brecite a songof praise to God bat any time, but ministering angels recite a songof praise bonly one time per day. And some saythat the ministering angels recite a song of praise bone time per week. And some saythat they recite a song of praise bone time per month. And some saythat they recite a song of praise bone time per year. And some saythat they recite a song of praise bone time inevery bseven years. And some saythat they recite a song of praise bone time per Jubilee. And some saythat they recite a song of praise bone time inthe entire history of bthe world. /b, bAndfurthermore, bthe Jewish people mention the nameof God bafter two words, as it is stated: “Hear, Israel: The Lordour God, the Lord is one” (Deuteronomy 6:4). bBut the ministering angels mention the nameof God bonly after three words, as it is written:“And one called unto another, and said: b“Holy, holy, holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3)., bAnd the ministering angels do not recitetheir bsong above until the Jewish people recitetheir song bbelow,on earth, bas it is stated: “When the morning stars sang together”(Job 38:7), referring to the Jewish people, who are compared to stars; bandonly bthendoes the verse state: b“And all the sons of God shouted for joy,”which is a reference to the angels. This ibaraitateaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: bRather,Rav said that bonegroup of ministering angels bsays: “Holy,” andanother bone says: “Holy, holy,” andanother bone says: “Holy, holy, holy is the Lord of hosts.”The Gemara challenges the statement of the ibaraitathat the angels mention the name of God only after three words: bBut there isthe verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: bBlessed bethe glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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59. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה | 31a. The Gemara rejects this argument. bIt is different there, asin any case “Sing aloud” bis the psalm of the day,either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. bIt is taughtin a ibaraitathat bRabbi Yehuda said in the name of Rabbi Akiva: On the firstday of the week, Sunday, bwhatpsalm bwouldthe Levites brecite?The psalm beginning with the phrase: b“The earth is the Lord’s, and its fullness”(Psalms 24:1), in commemoration of the first day of Creation, bbecauseon that day bHe acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world,as the angels were not created until the second day., bOn the secondday of the week bwhatpsalm bwouldthe Levites brecite?The psalm that begins: b“Great is the Lord, and highly to be praisedin the city of our God, His sacred mountain” (Psalms 48:2). This is bbecauseon the second day of Creation bHe separated His works,dividing between the upper waters and the lower waters, band ruled over themas King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., bOn the thirdday of the week bthey would recitethe psalm beginning: b“God stands in the congregation of God”(Psalms 82:1), bbecauseon the third day of Creation bHe revealed the land in His wisdom andthereby bprepared the world for His assemblythat could now live on the dry land. bOn the fourthday of the week bthey would recitethe psalm beginning: b“O Lord God, to Whom vengeance belongs”(Psalms 94:1), bbecauseon the fourth day of Creation bHe created the sun and the moon, and in the future He will punishand take vengeance upon bthose who worship them. /b, bOn the fifthday of the week the Levites bwould recitethe psalm beginning: b“Sing aloud to God our strength”(Psalms 81:2), bbecauseon the fifth day of Creation bHe created birds and fish to praise His name. On the sixthday of the week bthey would recitethe psalm beginning: b“The Lord reigns, He is clothed with majesty”(Psalms 93:1), bbecauseon that day bHe completed His labor and ruled overall of creation in full glory. bOn the seventhday of the week, Shabbat, bthey would recitethe psalm beginning: b“A psalm, a song for the day of Shabbat”(Psalms 92:1), basthe future world will be ba day that is all Shabbat. /b, bRabbi Neḥemya said: What did the Sages seethat led them bto distinguish between these chapters,as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. bRather,all of the psalms refer to the past. The first six are as explained above: bOn the firstday, the reason is bthat He acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world; on the secondday, the reason is bthat He separated His works and ruled over themas King; bon the thirdday, the reason is bthat He revealed the land in His wisdom andthereby bprepared the world for His assembly. /b, bOn the fourthday, the reason is bthat He created the sun and the moon, and in the future He will punish those who worship them; on the fifthday, the reason is bthat He created birds and fish to praise His name; on the sixthday, the reason is bthat He completed His labor and ruled overall of creation. However, bon the seventhday, the reason is bthat He restedfrom His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: bAndthese itanna’im bdisagree withregard to a statement bof Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, andfor bonethousand years it will be bdestroyed, as it is stated: “And the Lord alone shall be exalted on that day”(Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, bAbaye said:The world will be bdestroyedfor btwothousand years, bas it is stated: “After two days He will revive us”(Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came bto the additional offerings of Shabbat, what wouldthe Levites brecite? Rav A bar Rava saidthat bRav said:They would recite in accordance with the mnemonic ihei /i, izayin /i, iyod /i, ivav /i, ilamed /i, ikaf /i.They would divide the song of iHa’azinuinto six sections, each of which began with a letter of the mnemonic: “Give ear [ iha’azinu /i], you heavens” (Deuteronomy 32:1); “Remember [ izekhor /i] the days of old” (Deuteronomy 32:7); “He made him ride [ iyarkivehu /i] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ ivayar /i] and spurned” (Deuteronomy 32:19); “Were it not [ ilulei /i] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i[ki]the Lord will judge His people” (Deuteronomy 32:36)., bAnd Rav Ḥa bar Rava saidthat bRav said: In the manner thatthe verses of the song of iHa’azinu bare divided herefor the recitation of the additional offerings of Shabbat in the Temple, bso too are they dividedwhen they are read bin the synagogueon Shabbat.,The Gemara asks another question: When it came bto thedaily bafternoon offering on Shabbat, what wouldthe Levites brecite? Rabbi Yoḥa said: “Then sangMoses” (Exodus 15:1), band: “Who is like You”(Exodus 15:11), the two halves of the Song of the Sea, band: “Then Israel sangthis song” (Numbers 21:17), the entire Song of the Well., bA dilemma was raised beforethe Sages: Does bone recite all thesesections of the song of iHa’azinu bon each Shabbat, or perhaps on each and every Shabbatthey would brecite onesection? The Gemara suggests: bComeand bhear, as it is taughtin a ibaraitathat bRabbi Yosei said: Bythe time bthatthose who recite bthe firstset, i.e., the verses for the additional offerings brought on Shabbat, breciteit bonce,those who recite bthe secondset, for the daily afternoon offering, would brepeattheir cycle btwice,as the first set was comprised of six sections, whereas the second set included only three sections. bLearn from herethat beach and every Shabbat they would reciteonly bonesection. The Gemara concludes: Indeed, blearn from herethat this is correct.,§ bRav Yehuda bar Idi saidthat bRabbi Yoḥa said: The Divine Presence traveled ten journeys,i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived bfrom verses. And corresponding to them the Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition. /b,The Gemara elaborates. bThe Divine Presence traveled ten journeys,as derived bfrom verses.The ten journeys are: bFrom the Ark cover to the cherub; and fromone bcherub tothe other bcherub; and fromthe second bcherub to the thresholdof the Sanctuary; band from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wallof the Temple Mount; band from the wall to the city; and from the city to a mountainclose to Jerusalem; band fromthat bmountain to the wilderness; and from the wilderness it ascended and rested in its placein Heaven, isolated from humanity, bas it is stated: “I will go and return to My place”(Hosea 5:15).,The Gemara cites the sources for each of these stages: bFrom the Ark coverthe Divine Presence traveled bto the cherub,and bfromone bcherub tothe other bcherub, and from thesecond bcherub to the threshold, as it is writtenwith regard to Moses in the Tabernacle: b“And there I will meet with you, and I will speak to you from above the Ark cover,from between the two cherubs” (Exodus 25:22). bAnd it is written: “And He rode upon a cherub, and flew”(II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. bAnd it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House”(Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., bAnd from the thresholdof the Sanctuary the Divine Presence went bto the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory”(Ezekiel 10:4). bFrom the courtyard to the altar, as it is written: “I saw the Lord standing on the altar”(Amos 9:1). bAnd from the altar to the roof, as it is written: “It is better to dwell in a corner of the roofthan in a house together with a contentious woman” (Proverbs 21:9). bFrom the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line”(Amos 7:7). bFrom the wall to the city, as it is written: “The Lord’s voice cries to the city”(Micah 6:9)., bAnd from the citythe Divine Presence arose bto the mountainnearest the Sanctuary, i.e., the Mount of Olives, bas it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city”(Ezekiel 11:23). bAnd from the mountain to the wilderness, as it is written: “It is better to live in the wildernessthan with a contentious and fretful woman” (Proverbs 21:19). bAnd from the wilderness it ascended and rested in its placein Heaven, bas it is written: “I will go and return to My placeuntil they acknowledge their guilt” (Hosea 5:15)., bRabbi Yoḥa said:For bsix months the Divine Presence lingered in the wilderness,waiting bfor the Jewish people,hoping that bperhaps they would repentand it would be able to return to its place. bWhen they did not repent,the Divine Presence bsaid: Let themdespair and bbe lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul”(Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., bAnd corresponding tothese ten stages, bthe Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition: From the Chamber of Hewn Stone,its fixed seat in the Temple, bto iḤanut /i,literally, shop, a designated spot on the Temple Mount outside the Temple proper; band from iḤanutto Jerusalem; and from Jerusalem to Yavne; /b |
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60. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 119b. מהדר אזוזי זוזי דרבנן א"ל במטותא מינייכו לא תחללוניה,אמר רבא ואיתימא ר' יהושע בן לוי אפי' יחיד המתפלל בע"ש צריך לומר ויכולו דאמר רב המנונא כל המתפלל בע"ש ואומר ויכולו מעלה עליו הכתוב כאילו נעשה שותף להקב"ה במעשה בראשית שנאמר ויכולו אל תקרי ויכולו אלא ויכלו אמר רבי אלעזר מניין שהדיבור כמעשה שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו,אמר רב חסדא אמר מר עוקבא כל המתפלל בע"ש ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהן על ראשו ואומרים לו (ישעיהו ו, ז) וסר עונך וחטאתך תכופר תניא ר' יוסי בר יהודה אומר שני מלאכי השרת מלוין לו לאדם בע"ש מבית הכנסת לביתו אחד טוב ואחד רע וכשבא לביתו ומצא נר דלוק ושלחן ערוך ומטתו מוצעת מלאך טוב אומר יהי רצון שתהא לשבת אחרת כך ומלאך רע עונה אמן בעל כרחו ואם לאו מלאך רע אומר יהי רצון שתהא לשבת אחרת כך ומלאך טוב עונה אמן בעל כרחו,אמר ר' אלעזר לעולם יסדר אדם שלחנו בע"ש אע"פ שאינו צריך אלא לכזית ואמר ר' חנינא לעולם יסדר אדם שלחנו במוצאי שבת אע"פ שאינו צריך אלא לכזית חמין במוצאי שבת מלוגמא פת חמה במוצאי שבת מלוגמא ר' אבהו הוה עבדין ליה באפוקי שבתא עיגלא תילתא הוה אכיל מיניה כולייתא כי גדל אבימי בריה א"ל למה לך לאפסודי כולי האי נשבוק כולייתא ממעלי שבתא שבקוהו ואתא אריא אכליה,אריב"ל כל העונה אמן יהא שמיה רבא מברך בכל כחו קורעין לו גזר דינו שנאמר (שופטים ה, ב) בפרוע פרעות בישראל בהתנדב עם ברכו ה' מ"ט בפרוע פרעות משום דברכו ה' רבי חייא בר אבא א"ר יוחנן אפילו יש בו שמץ של עבודה זרה מוחלין לו כתיב הכא בפרוע פרעות וכתיב התם (שמות לב, כה) כי פרוע הוא אמר ריש לקיש כל העונה אמן בכל כחו פותחין לו שערי ג"ע שנאמר (ישעיהו כו, ב) פתחו שערים ויבא גוי צדיק שומר אמונים אל תיקרי שומר אמונים אלא שאומרים אמן מאי אמן א"ר חנינא אל מלך נאמן,א"ר יהודה בריה דרב שמואל משמיה דרב אין הדליקה מצויה אלא במקום שיש חילול שבת שנאמר (ירמיהו יז, כז) ואם לא תשמעו אלי לקדש את יום השבת ולבלתי שאת משא וגו' והצתי אש בשעריה ואכלה ארמנות ירושלים ולא תכבה מאי ולא תכבה אמר רב נחמן בר יצחק בשעה שאין בני אדם מצויין לכבותה אמר אביי לא חרבה ירושלים אלא בשביל שחללו בה את השבת שנאמר (יחזקאל כב, כו) ומשבתותי העלימו עיניהם ואחל בתוכם,אמר ר' אבהו לא חרבה ירושלים אלא בשביל שביטלו ק"ש שחרית וערבית שנאמר (ישעיהו ה, יא) הוי משכימי בבקר שכר ירדפו וגו' וכתיב (ישעיהו ה, יב) והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה' לא יביטו וכתיב (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,אמר רב המנונא לא חרבה ירושלים אלא בשביל שביטלו בה תינוקות של בית רבן שנאמר (ירמיהו ו, יא) שפוך על עולל בחוץ וגו' מה טעם שפוך משום דעולל בחוץ אמר עולא לא חרבה ירושלים אלא מפני שלא היה להם בושת פנים זה מזה שנאמר (ירמיהו ו, טו) הובישו כי תועבה עשו גם בוש לא יבושו וגו' אמר ר' יצחק לא חרבה ירושלים אלא בשביל שהושוו קטן וגדול שנאמר (ישעיהו כד, ב) והיה כעם ככהן וכתיב בתריה הבוק תבוק הארץ,אמר רב עמרם בריה דר"ש בר אבא א"ר שמעון בר אבא א"ר חנינא לא חרבה ירושלים אלא בשביל שלא הוכיחו זה את זה שנאמר (איכה א, ו) היו שריה כאילים לא מצאו מרעה מה איל זה ראשו של זה בצד זנבו של זה אף ישראל שבאותו הדור כבשו פניהם בקרקע ולא הוכיחו זה את זה א"ר יהודה לא חרבה ירושלים אלא בשביל שביזו בה ת"ח שנאמר (דברי הימים ב לו, טז) ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה' בעמו עד [ל] אין מרפא מאי עד לאין מרפא אמר רב יהודה אמר רב כל המבזה ת"ח אין לו רפואה למכתו,אמר רב יהודה אמר רב מאי דכתיב (דברי הימים א טז, כב) אל תגעו במשיחי ובנביאי אל תרעו אל תגעו במשיחי אלו תינוקות של בית רבן ובנביאי אל תרעו אלו ת"ח אמר ריש לקיש משום רבי יהודה נשיאה אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן א"ל רב פפא לאביי דידי ודידך מאי א"ל אינו דומה הבל שיש בו חטא להבל שאין בו חטא ואמר ריש לקיש משום ר"י נשיאה אין מבטלין תינוקות של בית רבן אפי' לבנין בית המקדש ואמר ר"ל לר"י נשיאה כך מקובלני מאבותי ואמרי לה מאבותיך כל עיר שאין בה תינוקות של בית רבן מחריבין אותה רבינא אמר מחרימין אותה,ואמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלים וראו נא [ודעו ובקשו ברחובותיה אם תמצאו איש] (אם יש איש) עושה משפט מבקש אמונה ואסלח לה איני והאמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו ממנה אנשי אמנה שנאמר (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לכה קצין תהיה לנו דברים שבני אדם מתכסין בהן כשמלה ישנן בידיך והמכשלה הזאת תחת ידך | 119b. bwould seek pairs of Sagesengaged in conversation on Shabbat and bsaid to them: Please do not desecrateShabbat by failing to delight in Shabbat., bRava said, and some sayit was bRabbi Yehoshua ben Leviwho said: bEven an individual who prays on Shabbat evening must recitethe passage: “And the heavens and the earth bwere finished [ ivaykhullu /i]”(Genesis 2:1–3), bas Rav Hamnuna said: Anyone who prays on Shabbat evening and recitesthe passage of bvaykhullu, the verse ascribed himcredit bas if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated:“And the heavens and the earth bwere finished [ ivaykhullu /i].” Do not readit as: bWere finished [ ivaykhullu /i]; rather,as: bThey finished [ ivaykhallu /i].It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. bRabbi Elazar said: From whereis it derived bthat speech is like action? As it is stated: “By the word of God the heavens were made,and all of their hosts by the breath of His mouth” (Psalms 33:6)., bRav Ḥisda saidthat bMar Ukva said: One who prays on Shabbat evening and recites ivaykhullu /i, the two ministering angels who accompany the personat all times bplace their hands on his head and say to him: “And your iniquity has passed, and your sin has been atoned”(Isaiah 6:7). bIt was taughtin a ibaraita /i: bRabbi Yosei bar Yehuda says: Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one goodangel band one evilangel. bAnd whenhe breaches his home and finds a lamp burning and a table set and his bed made, the good angel says: May it beYour bwill that it shall be like this for another Shabbat. And the evil angel answers against his will: Amen. And ifthe person’s home is bnotprepared for Shabbat in that manner, bthe evil angel says: May it beYour bwill that it shall be so for another Shabbat, and the good angel answers against his will: Amen. /b, bRabbi Elazar said: A person should always set his table on Shabbat evewith all the preparations for an important feast, beven if he only needsthe table set for ban olive-bulkof food. bAnd Rabbi Ḥanina said: A person should always set his table at the conclusion of Shabbat,Saturday night, for a feast in deference to the Shabbat that passed, beven if he only needsthe table set for ban olive-bulkof food. And with regard to the meal at the conclusion of Shabbat, they said: bHot water after Shabbatis a bremedy [ imelugma /i], warm bread at the conclusion of Shabbatis a bremedy.The Gemara relates: bThey would prepare for Rabbi Abbahu at the conclusion of Shabbat a third-born calf,and bhe would eatone bkidney from it. When his son Avimi grew up,he bsaid tohis father: bWhy do you waste so much? Let us leave a kidney over from Shabbat eve,and you will not need to slaughter an entire calf for that purpose. Indeed, bthey leftthe calf and did not slaughter it, band a lion came and ate it.This teaches that one should not be miserly when it comes to honoring Shabbat.,Apropos the reward for honoring Shabbat, the Gemara cites statements about the reward for answering amen. bRabbi Yehoshua ben Levi saidthat banyone who answers: Amen, may His great name be blessed,wholeheartedly, bwith all his might,they brip his sentence, as it is stated: “When punishments are annulled in Israel, when the people offer themselves, bless the Lord”(Judges 5:2). bWhat is the reason for when punishments are annulled? Becausethe Jewish people bblessed God.When one recites: Amen, may His great name be blessed, and blesses God, his punishment is annulled. bRabbi Ḥiyya bar Abbasaid that bRabbi Yoḥa said: Evenif bone has within him a trace of idolatry,when he answers amen bhe is forgiven. It is written here,in the verse above: b“When punishments [ ipera’ot /i] are annulled.” And it is written there,with regard to the sin of the Golden Calf: “And Moses saw bthatthe nation bwas wild [ iparu’a /i],for Aaron had let them loose for anyone who might rise against them” (Exodus 32:25). Even one with the wildness of idolatry is forgiven. bReish Lakish said: One who answers amen with all his strength, they open the gates of the Garden of Eden before him, as it is stated: “Open the gates, and a righteous nation shall come who keeps the faith”(Isaiah 26:2). bDo not read: Who keeps [ ishomer /i] the faith [ iemunim /i], but rather: Who say [ ishe’omerim /i] amen. Whatis the allusion of the word iamen /i? Rabbi Ḥanina said:It is an acronym of the words: bGod, faithful King [ iEl Melekh ne’eman /i]. /b, bRav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is only found in a place where there is desecration of Shabbat, as it is stated: “And if you do not heed Me to sanctify the day of Shabbat, and to refrain from carrying burdensand come to the gates of Jerusalem on the day of Shabbat, band I will light a fire in its gates and it will consume the palaces of Jerusalem and it will not be extinguished”(Jeremiah 17:27). The Gemara asks: bWhatis the meaning of: bAnd it will not be extinguished? Rav Naḥman bar Yitzḥak said:Fire will break out bat a time when people are not found to extinguish it. Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it, as it is stated: “And from My iShabbatotthey averted their eyes, and I was profaned among them”(Ezekiel 22:26). Several punishments were decreed to befall Jerusalem as punishment for this transgression.,The Gemara suggests additional reasons for the destruction of Jerusalem. br bRabbi Abbahu said: Jerusalem was destroyed only becauseits citizens intentionally bomitted recitation of iShemamorning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drinkand are aflame from wine until late in the evening” (Isaiah 5:11). bAnd it is writtenin the continuation of that passage: b“And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God,and they do not see His hands’ creations” (Isaiah 5:12). This means that in the morning and evening, when the Jews should have been reciting iShema /i, they were drinking wine and liquor. bAnd it is writtenin that passage: b“Therefore My nation is being exiled for its ignorance;its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13)., bRav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interruptedfrom studying Torah, bas it is stated:“And I am filled with the wrath of God, I cannot contain it, bpour it onto the infants in the streetand onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11). Rav Hamnuna explains: bWhat is the reason thatthe wrath is bpoured?It is bbecause infants are outsidein the streets and are not studying Torah. br bUlla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamednor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15). br bRabbi Yitzḥak said: Jerusalem was destroyed only becauseits bsmall andthe bgreatcitizens bwere equated.They did not properly value the prominent leaders of their generation, bas it is stated: “And the common people were like the priest,the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). bAnd it is written afterward: “The land shall be utterly desolateand completely plundered, for God has said this” (Isaiah 24:3)., bRav Amram, sonof bRabbi Shimon bar Abba, saidthat bRabbi Shimon bar Abba saidthat bRabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture,and they walked without strength before their pursuer” (Lamentations 1:6). bJust as this stagturns bits head toward the other’s tailwhen it grazes, and each one feeds on its own, bso too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another. br bRabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed”(II Chronicles 36:16). bWhatis the meaning of: bUntil it could not be healed? Rav Yehuda saidthat bRav said:It means that banyone who disparages Torah scholars cannot be healed from his wound. /b, bRav Yehuda saidthat bRav said: Whatis the meaning of that bwhich is written: “Do not touch My anointed ones and do My prophets no harm”(I Chronicles 16:22)? b“Do not touch My anointed ones,” these are the schoolchildren,who are as precious and important as kings and priests (Maharsha); b“and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath,i.e., reciting Torah, bof schoolchildren. Rav Pappa said to Abaye: MyTorah study band yours, whatis its status? Why is the Torah study of adults worth less? He bsaid to him: The breathof adults, bwhich istainted by bsin, is not similar to the breathof children, bwhich is nottainted by bsin. And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildrenfrom studying Torah, beven in order to build the Temple. And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some saythat he said to him: I have received bfrom your ancestors as follows: Any city in which there are no schoolchildrenstudying Torah, they bdestroy it. Ravina said:They leave bit desolate. /b, bAnd Rava said: Jerusalem was destroyed only because there were no more trustworthy people there, as it is stated: “Roam about the streets of Jerusalem and see, and search its plazas, if you can find a person, who acts justly, who seeks integrity, that I should forgive it”(Jeremiah 5:1). The Gemara asks: bIs that so? Didn’t Rav Ketina say: Even at the time of Jerusalem’s failure, trustworthy people did not cease there, as it is stated: “For a man will grab his brother of his father’s house and say: You have a garment. Come be a chief over usand let this ruin be under your care” (Isaiah 3:6)? bThings that people use to cover up like a garment,secrets, bare in your handsand you know about them. Therefore, you should be a leader of the community. And that which is stated: b“And let this ruin be under your care,”meaning: |
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61. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 16b. היינו מטופל ואין לו היינו ביתו ריקם אמר רב חסדא זהו שביתו ריקם מן העבירה: ופרקו נאה אמר אביי זה שלא יצא (לו) שם רע בילדותו,(ירמיהו יב, ח) היתה לי נחלתי כאריה ביער נתנה עלי בקולה על כן שנאתיה מאי נתנה עלי בקולה אמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רבי חמא אמר רבי אלעזר זה שליח צבור (היורד לפני התיבה שאינו הגון):,ואומר לפניהם עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש: הני שש שבע הוויין כדתנן על השביעית הוא אומר ברוך מרחם על הארץ אמר רב נחמן בר יצחק מאי שביעית שביעית לארוכה,כדתניא בגואל ישראל מאריך ובחותמה הוא אומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך גואל ישראל והן עונין אחריו אמן וחזן הכנסת אומר להם תקעו בני אהרן תקעו,וחוזר ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך זוכר הנשכחות והן עונין אחריו אמן וחזן הכנסת אומר להם הריעו בני אהרן הריעו וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו:,במה דברים אמורים בגבולין אבל במקדש אינו כן לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש,שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ויברכו שם כבודך ומרומם על כל ברכה ותהלה יכול על כל ברכות כולן לא תהא אלא תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה תן לו תהלה,ואלא במקדש מהו אומר ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר להם תקעו הכהנים בני אהרן תקעו,וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך ה' אלהי ישראל זוכר הנשכחות והם עונים אחריו בשכמל"ו וחזן הכנסת אומר להם הריעו הכהנים בני אהרן הריעו וכו' וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שגומר את כולן,וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר לפני חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית,ואית דאמרי כדתניא אומר לפניהן עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש ואותן שש היכן אומרן בין גואל לרופא חולי ומאריך בגאולה והן עונין אחריו אמן על כל ברכה וברכה וכך היו נוהגין בגבולין,אבל במקדש היו אומרים ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל ולא היו עונין אחריו אמן וכל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר קומו ברכו את ה' אלהיכם מן העולם ועד העולם ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,תנו רבנן על הראשונות הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר תקעו כהנים תקעו וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה (והן תוקעין ומריעין ותוקעין) ועל השניה הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך זוכר הנשכחות והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד,וחזן הכנסת אומר הריעו בני אהרן הריעו ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה והם מריעין ותוקעין ומריעין וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שיגמור את הברכות כולן וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית:,ר' יהודה אומר לא היה צריך לומר זכרונות כו': א"ר אדא דמן יפו מאי טעמא דר' יהודה לפי שאין אומרים זכרונות ושופרות | 16b. The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has bdependentchildren band does not haveanything with which to support them bisapparently bthe same asone whose bhouse is empty.Why does Rabbi Yehuda list both descriptions? bRav Ḥisda said: Thisexpression means bthat his house is empty of transgression. AndRabbi Yehuda further said that the prayer leader must be one bwhose youth was becoming.In explanation of this phrase, bAbaye said: Thisis bone who did not have a bad reputationat any time bduring his youth. /b,The Gemara cites a verse in relation to the prayer leader: b“My heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her”(Jeremiah 12:8). bWhat isthe meaning of the phrase: b“She has uttered her voice against me”? Mar Zutra bar Toviyya saidthat bRav said, and some say Rabbi Ḥama saidthat bRabbi Elazar said: This is an unworthy prayer leader who descends before the ark.When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.,§ The mishna teaches: bAndthe prayer leader brecites twenty-four blessings before them:The beighteenblessings bofthe beveryday iAmidaprayer, bto which he adds another sixblessings. The Gemara asks: Are bthese sixblessings? In fact, bthey are seven, as we learnedin a mishna: bFor the seventh he recites,Blessed are You, Lord, bWho has mercy on the Land. Rav Naḥman bar Yitzḥak said: Whatis the meaning of the bseventhblessing? This is referring to the bseventh for length,i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing., bAs it is taughtin a ibaraita /i: bInthe blessing of: bRedeemer of Israel,the prayer leader blengthensthe blessing, band for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessedare You, Lord, bRedeemer of Israel. Andthe community banswers amen after him. And the sexton says to them: Blowa long, unwavering sound, bsons of Aaron, blow. /b, bAndthe prayer leader bresumes and recitesthe second blessing, concluding: bHe Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessedare You, Lord, bWho remembers the forgotten. Andthe community banswers amen after him. And the sexton says to them: Blasta wavering sound, bsons of Aaron, blast. And similarly,this is the procedure bfor each and everyadditional bblessing: After oneblessing bhe says: Blowa long, unwavering sound, band afterthe next bone he says: Blasta wavering sound.,The Gemara asks: bIn whatcase bis this statement said?This method applies bin the outlying areas,i.e., everywhere except in the Temple. bHowever, in the Templeitself this bis notthe correct procedure, bas one does not answer amen in the Temple.Instead, one responds with a long blessing. The Gemara inquires: bAnd from whereis it derived bthat one does not answer amen in the Temple? /b,The Gemara answers: bAs it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise”(Nehemiah 9:5). One bmighthave thought that bfor all blessings there should be only one praise,i.e., all blessings are answered with amen. Therefore, bthe verse states: “That is exalted above all [ ial kol /i] blessing and praise,”which indicates that bfor every [ ial kol /i] blessing,you should bgive itits own bpraise. /b, bButif so, bin the Temple, whatwould the prayer leader brecite?He would conclude the blessing: bBlessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel. Andinstead of amen, bthey answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow. /b, bAndthe prayer leader bresumes and recitesthe second blessing, concluding: bHe Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. Andthe community banswers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly,this is the procedure bfor each and everyadditional bblessing: After oneblessing bhe says: Blowa long, unwavering sound, band afterthe next bone he says: Blasta wavering sound, buntil he concludes allthe blessings.,§ The Gemara relates: bAnd this was the custom Rabbi Ḥalafta established inthe city of bTzippori, and Rabbi Ḥaya ben Teradyon inthe city of bSikhni. And whenthis bmatter came before the Sages, they said: They would actin accordance with bthis custom only at the Eastern Gateof the Temple band on the Temple Mount,but not outside the Temple., bAndsome bsaythat they acted bas it is taughtin a ibaraita /i: bAnd he recites twenty-four blessings before them:The beighteenblessings bofthe beveryday iAmidaprayer, bto which he adds another sixblessings. bAnd thoseextra bsix, where does he recite them? Betweenthe blessings: bRedeemerof Israel, band: Healer of the sick. And he lengthensthe earlier prayer bof redemption, andthe congregation banswers amen after him, for each and every blessing. And this was the custom in the outlying areas,outside the Temple., bHowever, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel, and they would not answer amen after him. And whydid the practice differ bso much? Because one does not answer amen in the Temple. And from whereis it derived bthat one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise”(Nehemiah 9:5). As stated above, this verse indicates that bfor every blessing,you should bgive itits own bpraise. /b, bThe Sages taught: Inconcluding bthe firstblessing bhe recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumesthe blessings band recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blowa long, unwavering sound, band blasta wavering sound, band blow. And for the secondblessing bhe recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. /b, bAnd the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and afterthe next bone he says: Blast, until he concludes all of them. And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥaya ben Teradyon in Sikhni. And whenthis bmatter came before the Sages, they said: They would actin accordance with bthis custom only at the Eastern Gate and on the Temple Mount. /b,§ The mishna taught: Rabbi Yehuda says: The prayer leader bdid not need to recitethe bRemembrancesand iShofarotpassages. Instead, he recited verses dealing with famine and suffering. bRabbi Adda from Jaffa said: What is Rabbi Yehuda’s reason?Rabbi Yehuda maintains bthat one recites Remembrances and iShofarot/b |
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62. Anon., Letter of Aristeas, 158-160, 155
| 155. wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the |
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