1. Septuagint, Tobit, 13.6 (th cent. BCE - 2nd cent. BCE)
| 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? |
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2. Hebrew Bible, Deuteronomy, a b c d\n0 - None\n1 . . \n2 1 1 1 None\n3 14.29 14.29 14 29 \n4 17.1 17.1 17 1 \n.. ... ... .. .. \n78 8.13 8.13 8 13 \n79 8.14 8.14 8 14 \n80 8.7 8.7 8 7 \n81 8.8 8.8 8 8 \n82 8.9 8.9 8 9 \n\n[83 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)
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3. Hebrew Bible, Exodus, 2.21, 12.1-12.28, 12.43-12.50, 22.15, 23.18-23.19, 23.23-23.27, 30.10, 34.11-34.16, 34.26 (9th cent. BCE - 3rd cent. BCE)
| 2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ 12.1. וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃ 12.2. כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃ 12.2. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃ 12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ 12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃ 12.5. וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃ 12.5. שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7. וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.14. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃ 12.15. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃ 12.16. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם׃ 12.17. וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם׃ 12.18. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב׃ 12.19. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ׃ 12.21. וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃ 12.22. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃ 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 12.24. וּשְׁמַרְתֶּם אֶת־הַדָּבָר הַזֶּה לְחָק־לְךָ וּלְבָנֶיךָ עַד־עוֹלָם׃ 12.25. וְהָיָה כִּי־תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר יִתֵּן יְהוָה לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת־הָעֲבֹדָה הַזֹּאת׃ 12.26. וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 12.27. וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃ 12.28. וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ׃ 12.43. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ 12.44. וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃ 12.45. תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃ 12.46. בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃ 12.47. כָּל־עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ׃ 12.48. וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ 12.49. תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ 22.15. וְכִי־יְפַתֶּה אִישׁ בְּתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וְשָׁכַב עִמָּהּ מָהֹר יִמְהָרֶנָּה לּוֹ לְאִשָּׁה׃ 23.18. לֹא־תִזְבַּח עַל־חָמֵץ דַּם־זִבְחִי וְלֹא־יָלִין חֵלֶב־חַגִּי עַד־בֹּקֶר׃ 23.19. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 23.23. כִּי־יֵלֵךְ מַלְאָכִי לְפָנֶיךָ וֶהֱבִיאֲךָ אֶל־הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי וְהַכְּנַעֲנִי הַחִוִּי וְהַיְבוּסִי וְהִכְחַדְתִּיו׃ 23.24. לֹא־תִשְׁתַּחֲוֶה לֵאלֹהֵיהֶם וְלֹא תָעָבְדֵם וְלֹא תַעֲשֶׂה כְּמַעֲשֵׂיהֶם כִּי הָרֵס תְּהָרְסֵם וְשַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם׃ 23.25. וַעֲבַדְתֶּם אֵת יְהוָה אֱלֹהֵיכֶם וּבֵרַךְ אֶת־לַחְמְךָ וְאֶת־מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ׃ 23.26. לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא׃ 23.27. אֶת־אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְהַמֹּתִי אֶת־כָּל־הָעָם אֲשֶׁר תָּבֹא בָּהֶם וְנָתַתִּי אֶת־כָּל־אֹיְבֶיךָ אֵלֶיךָ עֹרֶף׃ 34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 34.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 34.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃ 34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ | 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter." 12.1. And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:" 12.2. ’This month shall be unto you the beginning of months; it shall be the first month of the year to you." 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;" 12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb." 12.5. Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;" 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 12.7. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it." 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it." 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 12.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 12.12. For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD." 12.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt." 12.14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever." 12.15. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel." 12.16. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you." 12.17. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordice for ever." 12.18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even." 12.19. Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land." 12.20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.’" 12.21. Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb." 12.22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning." 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." 12.24. And ye shall observe this thing for an ordice to thee and to thy sons for ever." 12.25. And it shall come to pass, when ye be come to the land which the LORD will give you, according as He hath promised, that ye shall keep this service." 12.26. And it shall come to pass, when your children shall say unto you: What mean ye by this service?" 12.27. that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped." 12.28. And the children of Israel went and did so; as the LORD had commanded Moses and Aaron, so did they." 12.43. And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;" 12.44. but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof." 12.45. A sojourner and a hired servant shall not eat thereof." 12.46. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof." 12.47. All the congregation of Israel shall keep it." 12.48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof." 12.49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’" 12.50. Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they." 22.15. And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to be his wife." 23.18. Thou shalt not offer the blood of My sacrifice with leavened bread; neither shall the fat of My feast remain all night until the morning." 23.19. The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk." 23.23. For Mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I will cut them off." 23.24. Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars." 23.25. And ye shall serve the LORD your God, and He will bless thy bread, and thy water; and I will take sickness away from the midst of thee." 23.26. None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil." 23.27. I will send My terror before thee, and will discomfit all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee." 30.10. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’" 34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." 34.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee." 34.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim." 34.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God;" 34.15. lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;" 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods." 34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’" |
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4. Hebrew Bible, Genesis, 10.15, 19.30-19.38, 24.3-24.4, 24.37, 26.34-26.35, 31.34, 36.2, 49.8-49.12 (9th cent. BCE - 3rd cent. BCE)
| 10.15. וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת׃ 19.31. וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 19.32. לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33. וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34. וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35. וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 19.36. וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 19.37. וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃ 19.38. וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃ 24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 24.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃ 24.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 24.37. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃ 26.34. וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃ 26.35. וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה׃ 31.34. וְרָחֵל לָקְחָה אֶת־הַתְּרָפִים וַתְּשִׂמֵם בְּכַר הַגָּמָל וַתֵּשֶׁב עֲלֵיהֶם וַיְמַשֵּׁשׁ לָבָן אֶת־כָּל־הָאֹהֶל וְלֹא מָצָא׃ 36.2. עֵשָׂו לָקַח אֶת־נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת־עָדָה בַּת־אֵילוֹן הַחִתִּי וְאֶת־אָהֳלִיבָמָה בַּת־עֲנָה בַּת־צִבְעוֹן הַחִוִּי׃ 36.2. אֵלֶּה בְנֵי־שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה׃ 49.8. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ 49.11. אֹסְרִי לַגֶּפֶן עירה [עִירוֹ] וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה [סוּתוֹ׃] 49.12. חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב׃ | 10.15. And Canaan begot Zidon his firstborn, and Heth;" 19.30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters." 19.31. And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth." 19.32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’" 19.33. And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose." 19.34. And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’" 19.35. And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose." 19.36. Thus were both the daughters of Lot with child by their father." 19.37. And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day." 19.38. And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day." 24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell." 24.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’" 24.37. And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell." 26.34. And when Esau was forty years old, he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite." 26.35. And they were a bitterness of spirit unto Isaac and to Rebekah." 31.34. Now Rachel had taken the teraphim, and put them in the saddle of the camel, and sat upon them. And Laban felt about all the tent, but found them not." 36.2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite," 49.8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee." 49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?" 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be." 49.11. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;" 49.12. His eyes shall be red with wine, And his teeth white with milk." |
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5. Hebrew Bible, Leviticus, 1.1-1.9, 1.14-1.17, 3.1-3.5, 4.27-4.31, 7.1-7.2, 7.5-7.8, 10.10, 11.29-11.36, 11.43, 12.1-12.8, 14.18, 14.20, 15.1-15.6, 15.9-15.11, 15.13, 15.16, 15.19-15.30, 17.3-17.17, 18.5, 18.19, 18.22, 18.24-18.30, 19.4, 19.19, 19.23-19.25, 20.18, 20.22-20.26, 21.13-21.15, 22.6-22.7, 26.1, 27.30-27.31 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 1.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃ 1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.7. וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃ 1.8. וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ 1.15. וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃ 1.16. וְהֵסִיר אֶת־מֻרְאָתוֹ בְּנֹצָתָהּ וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל־מְקוֹם הַדָּשֶׁן׃ 1.17. וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 3.1. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃ 3.1. וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃ 3.2. וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃ 3.3. וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃ 3.4. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃ 3.5. וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 4.27. וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה מֵעַם הָאָרֶץ בַּעֲשֹׂתָהּ אַחַת מִמִּצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁם׃ 4.28. אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא וְהֵבִיא קָרְבָּנוֹ שְׂעִירַת עִזִּים תְּמִימָה נְקֵבָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָא׃ 4.29. וְסָמַךְ אֶת־יָדוֹ עַל רֹאשׁ הַחַטָּאת וְשָׁחַט אֶת־הַחַטָּאת בִּמְקוֹם הָעֹלָה׃ 4.31. וְאֶת־כָּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן הַמִּזְבֵּחָה לְרֵיחַ נִיחֹחַ לַיהוָה וְכִפֶּר עָלָיו הַכֹּהֵן וְנִסְלַח לוֹ׃ 7.1. וְכָל־מִנְחָה בְלוּלָה־בַשֶּׁמֶן וַחֲרֵבָה לְכָל־בְּנֵי אַהֲרֹן תִּהְיֶה אִישׁ כְּאָחִיו׃ 7.1. וְזֹאת תּוֹרַת הָאָשָׁם קֹדֶשׁ קָדָשִׁים הוּא׃ 7.2. בִּמְקוֹם אֲשֶׁר יִשְׁחֲטוּ אֶת־הָעֹלָה יִשְׁחֲטוּ אֶת־הָאָשָׁם וְאֶת־דָּמוֹ יִזְרֹק עַל־הַמִּזְבֵּחַ סָבִיב׃ 7.2. וְהַנֶּפֶשׁ אֲשֶׁר־תֹּאכַל בָּשָׂר מִזֶּבַח הַשְּׁלָמִים אֲשֶׁר לַיהוָה וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃ 7.5. וְהִקְטִיר אֹתָם הַכֹּהֵן הַמִּזְבֵּחָה אִשֶּׁה לַיהוָה אָשָׁם הוּא׃ 7.6. כָּל־זָכָר בַּכֹּהֲנִים יֹאכְלֶנּוּ בְּמָקוֹם קָדוֹשׁ יֵאָכֵל קֹדֶשׁ קָדָשִׁים הוּא׃ 7.7. כַּחַטָּאת כָּאָשָׁם תּוֹרָה אַחַת לָהֶם הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ לוֹ יִהְיֶה׃ 7.8. וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃ 11.29. וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃ 11.31. אֵלֶּה הַטְּמֵאִים לָכֶם בְּכָל־הַשָּׁרֶץ כָּל־הַנֹּגֵעַ בָּהֶם בְּמֹתָם יִטְמָא עַד־הָעָרֶב׃ 11.32. וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 11.33. וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃ 11.34. מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃ 11.35. וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃ 11.36. אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃ 11.43. אַל־תְּשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם׃ 12.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 12.4. וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃ 12.5. וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃ 12.6. וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃ 12.7. וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃ 12.8. וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃ 14.18. וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃ 15.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 15.1. וְכָל־הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִהְיֶה תַחְתָּיו יִטְמָא עַד־הָעָרֶב וְהַנּוֹשֵׂא אוֹתָם יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.2. דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃ 15.2. וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר־תֵּשֵׁב עָלָיו יִטְמָא׃ 15.3. וְעָשָׂה הַכֹּהֵן אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ׃ 15.3. וְזֹאת תִּהְיֶה טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת־זוֹבוֹ אוֹ־הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא׃ 15.4. כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃ 15.5. וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.6. וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.9. וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃ 15.11. וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.13. וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃ 15.16. וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃ 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 15.21. וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.22. וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.23. וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃ 15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 15.25. וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 15.26. כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃ 15.27. וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.28. וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃ 15.29. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 17.3. אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַמַּחֲנֶה׃ 17.4. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ לְהַקְרִיב קָרְבָּן לַיהוָה לִפְנֵי מִשְׁכַּן יְהוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקֶּרֶב עַמּוֹ׃ 17.5. לְמַעַן אֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת־זִבְחֵיהֶם אֲשֶׁר הֵם זֹבְחִים עַל־פְּנֵי הַשָּׂדֶה וֶהֱבִיאֻם לַיהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד אֶל־הַכֹּהֵן וְזָבְחוּ זִבְחֵי שְׁלָמִים לַיהוָה אוֹתָם׃ 17.6. וְזָרַק הַכֹּהֵן אֶת־הַדָּם עַל־מִזְבַּח יְהוָה פֶּתַח אֹהֶל מוֹעֵד וְהִקְטִיר הַחֵלֶב לְרֵיחַ נִיחֹחַ לַיהוָה׃ 17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃ 17.8. וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃ 17.9. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ לַעֲשׂוֹת אֹתוֹ לַיהוָה וְנִכְרַת הָאִישׁ הַהוּא מֵעַמָּיו׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 17.16. וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃ 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.24. אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃ 18.25. וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃ 18.26. וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 19.4. אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ 20.22. וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא־תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ׃ 20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 20.25. וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃ 20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃ 21.13. וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח׃ 21.14. אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃ 21.15. וְלֹא־יְחַלֵּל זַרְעוֹ בְּעַמָּיו כִּי אֲנִי יְהוָה מְקַדְּשׁוֹ׃ 22.6. נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃ 22.7. וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃ 26.1. לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.1. וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃ 27.31. וְאִם־גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִשִׁיתוֹ יֹסֵף עָלָיו׃ | 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 1.2. Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock." 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD." 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting." 1.6. And he shall flay the burnt-offering, and cut it into its pieces." 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire." 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;" 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons." 1.15. And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar." 1.16. And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes." 1.17. And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 3.1. And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD." 3.2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about." 3.3. And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards," 3.4. and the two kidneys, and the fat that is on them, which is by the loins, and the lobe above the liver, which he shall take away hard by the kidneys." 3.5. And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD." 4.27. And if any one of the common people sin through error, in doing any of the things which the LORD hath commanded not to be done, and be guilty:" 4.28. if his sin, which he hath sinned, be known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he hath sinned." 4.29. And he shall lay his hand upon the head of the sin-offering, and kill the sin-offering in the place of burnt-offering." 4.30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar." 4.31. And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savour unto the LORD; and the priest shall make atonement for him, and he shall be forgiven." 7.1. And this is the law of the guilt-offering: it is most holy." 7.2. In the place where they kill the burnt-offering shall they kill the guilt-offering: and the blood thereof shall be dashed against the altar round about." 7.5. And the priest shall make them smoke upon the altar for an offering made by fire unto the LORD; it is a guilt-offering." 7.6. Every male among the priests may eat thereof; it shall be eaten in a holy place; it is most holy." 7.7. As is the sin-offering, so is the guilt-offering; there is one law for them; the priest that maketh atonement therewith, he shall have it." 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." 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 11.29. And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds," 11.30. and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon." 11.31. These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even." 11.32. And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean." 11.33. And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break." 11.34. All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean." 11.35. And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you." 11.36. Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean." 11.43. Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby." 12.1. And the LORD spoke unto Moses, saying:" 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean." 12.3. And in the eighth day the flesh of his foreskin shall be circumcised." 12.4. And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled." 12.5. But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days." 12.6. And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest." 12.7. And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female." 12.8. And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean." 14.18. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD." 14.20. And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean." 15.1. And the LORD spoke unto Moses and to Aaron, saying:" 15.2. Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean." 15.3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness." 15.4. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. ." 15.5. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.6. And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.9. And what saddle soever he that hath the issue rideth upon shall be unclean." 15.10. And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.11. And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.13. And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean." 15.16. And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even." 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean." 15.21. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.22. And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.23. And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even." 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ." 15.25. And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean." 15.26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity." 15.27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean." 15.29. And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting." 15.30. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness." 17.3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp," 17.4. and hath not brought it unto the door of the tent of meeting, to present it as an offering unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people." 17.5. To the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto the LORD, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings unto the LORD." 17.6. And the priest shall dash the blood against the altar of the LORD at the door of the tent of meeting, and make the fat smoke for a sweet savour unto the LORD." 17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. ." 17.8. And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice," 17.9. and bringeth it not unto the door of the tent of meeting, to sacrifice it unto the LORD, even that man shall be cut off from his people." 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood." 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." 17.16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity." 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination." 18.24. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you." 18.25. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants." 18.26. Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—" 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 19.4. Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God." 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God." 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people." 20.22. Ye shall therefore keep all My statutes, and all Mine ordices, and do them, that the land, whither I bring you to dwell therein, vomit you not out." 20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them." 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples." 20.25. Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean." 20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine." 21.13. And he shall take a wife in her virginity." 21.14. A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife." 21.15. And he shall not profane his seed among his people; for I am the LORD who sanctify him." 22.6. the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water." 22.7. And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread." 26.1. Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God." 27.30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD." 27.31. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof." |
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6. Hebrew Bible, Malachi, 1.3, 1.11-1.14, 2.12-2.13, 2.16 (9th cent. BCE - 3rd cent. BCE)
| 1.3. וְאֶת־עֵשָׂו שָׂנֵאתִי וָאָשִׂים אֶת־הָרָיו שְׁמָמָה וְאֶת־נַחֲלָתוֹ לְתַנּוֹת מִדְבָּר׃ 1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 1.12. וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃ 1.13. וַאֲמַרְתֶּם הִנֵּה מַתְּלָאָה וְהִפַּחְתֶּם אוֹתוֹ אָמַר יְהוָה צְבָאוֹת וַהֲבֵאתֶם גָּזוּל וְאֶת־הַפִּסֵּחַ וְאֶת־הַחוֹלֶה וַהֲבֵאתֶם אֶת־הַמִּנְחָה הַאֶרְצֶה אוֹתָהּ מִיֶּדְכֶם אָמַר יְהוָה׃ 1.14. וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַאדֹנָי כִּי מֶלֶךְ גָּדוֹל אָנִי אָמַר יְהוָה צְבָאוֹת וּשְׁמִי נוֹרָא בַגּוֹיִם׃ 2.12. יַכְרֵת יְהוָה לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעֹנֶה מֵאָהֳלֵי יַעֲקֹב וּמַגִּישׁ מִנְחָה לַיהוָה צְבָאוֹת׃ 2.13. וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃ 2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ | 1.3. But Esau I hated, And made his mountains a desolation, And gave his heritage to the jackals of the wilderness." 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts." 1.12. But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’" 1.13. Ye say also: ‘Behold, what a weariness is it!’ And ye have snuffed at it, Saith the LORD of hosts; And ye have brought that which was taken by violence, And the lame, and the sick; Thus ye bring the offering; Should I accept this of your hand? Saith the LORD." 1.14. But cursed be he that dealeth craftily, Whereas he hath in his flock a male, And voweth, and sacrificeth unto the Lord a blemished thing; For I am a great King, Saith the LORD of hosts, And My name is feared among the nations." 2.12. May the LORD cut off to the man that doeth this, Him that calleth and him that answereth out of the tents of Jacob, And him that offereth an offering unto the LORD of hosts." 2.13. And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand." 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously." |
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7. Hebrew Bible, Numbers, 9.1-9.4, 15.20, 18.13, 18.21-18.24, 19.14-19.15, 25.1-25.12, 29.7-29.9, 29.11, 31.15-31.18, 31.23 (9th cent. BCE - 3rd cent. BCE)
| 9.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃ 9.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2. וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.2. וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.3. בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 18.13. בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃ 18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.15. וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.1. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5. וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃ 25.6. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃ 25.7. וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 29.7. וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם כָּל־מְלָאכָה לֹא תַעֲשׂוּ׃ 29.8. וְהִקְרַבְתֶּם עֹלָה לַיהוָה רֵיחַ נִיחֹחַ פַּר בֶּן־בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם יִהְיוּ לָכֶם׃ 29.9. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד׃ 29.11. שְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד חַטַּאת הַכִּפֻּרִים וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃ 31.15. וַיֹּאמֶר אֲלֵיהֶם מֹשֶׁה הַחִיִּיתֶם כָּל־נְקֵבָה׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ 31.17. וְעַתָּה הִרְגוּ כָל־זָכָר בַּטָּף וְכָל־אִשָּׁה יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר הֲרֹגוּ׃ 31.18. וְכֹל הַטַּף בַּנָּשִׁים אֲשֶׁר לֹא־יָדְעוּ מִשְׁכַּב זָכָר הַחֲיוּ לָכֶם׃ 31.23. כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃ | 9.1. And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying:" 9.2. ’Let the children of Israel keep the passover in its appointed season." 9.3. In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’" 9.4. And Moses spoke unto the children of Israel, that they should keep the passover." 15.20. of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart." 18.13. The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof." 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting." 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die." 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance." 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’" 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days." 19.15. And every open vessel, which hath no covering close-bound upon it, is unclean." 25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab." 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 25.5. And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’" 25.6. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting." 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." 25.10. And the LORD spoke unto Moses, saying:" 25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy." 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 29.7. And on the tenth day of this seventh month ye shall have a holy convocation; and ye shall afflict your souls; ye shall do no manner of work;" 29.8. but ye shall present a burnt-offering unto the LORD for a sweet savour: one young bullock, one ram, seven he-lambs of the first year; they shall be unto you without blemish;" 29.9. and their meal-offering, fine flour mingled with oil, three tenth parts for the bullock, two tenth parts for the one ram," 29.11. one he-goat for a sin-offering; beside the sin-offering of atonement, and the continual burnt-offering, and the meal-offering thereof, and their drink-offerings." 31.15. And Moses said unto them: ‘Have ye saved all the women alive?" 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD." 31.17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him." 31.18. But all the women children, that have not known man by lying with him, keep alive for yourselves." 31.23. every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water." |
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8. Hebrew Bible, Psalms, 96.4-96.5 (9th cent. BCE - 3rd cent. BCE)
| 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ | 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. ." 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens." |
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9. Hebrew Bible, Ruth, 1.4 (9th cent. BCE - 3rd cent. BCE)
| 1.4. וַיִּשְׂאוּ לָהֶם נָשִׁים מֹאֲבִיּוֹת שֵׁם הָאַחַת עָרְפָּה וְשֵׁם הַשֵּׁנִית רוּת וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִים׃ | 1.4. And they took them wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth; and they dwelt there about ten years." |
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10. Hebrew Bible, 1 Kings, 11.1-11.2, 11.4-11.5, 11.7-11.8, 16.31 (8th cent. BCE - 5th cent. BCE)
| 11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃ 11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 16.31. וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃ | 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;" 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love." 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father." 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites." 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon." 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods." 16.31. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him." |
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11. Hebrew Bible, 2 Kings, 22.14 (8th cent. BCE - 5th cent. BCE)
| 22.14. וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃ | 22.14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her." |
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12. Hebrew Bible, Isaiah, 40.6-40.8 (8th cent. BCE - 5th cent. BCE)
| 40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 40.7. יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם׃ 40.8. יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃ | 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;" 40.7. The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass." 40.8. The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’" |
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13. Hebrew Bible, Jeremiah, 2.5, 2.8, 2.11-2.12 (8th cent. BCE - 5th cent. BCE)
| 2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 2.8. הַכֹּהֲנִים לֹא אָמְרוּ אַיֵּה יְהוָה וְתֹפְשֵׂי הַתּוֹרָה לֹא יְדָעוּנִי וְהָרֹעִים פָּשְׁעוּ בִי וְהַנְּבִיאִים נִבְּאוּ בַבַּעַל וְאַחֲרֵי לֹא־יוֹעִלוּ הָלָכוּ׃ 2.11. הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל׃ 2.12. שֹׁמּוּ שָׁמַיִם עַל־זֹאת וְשַׂעֲרוּ חָרְבוּ מְאֹד נְאֻם־יְהוָה׃ | 2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?" 2.8. The priests said not: ‘Where is the LORD?’ And they that handle the law knew Me not, and the rulers transgressed against Me; the prophets also prophesied by Baal, and walked after things that do not profit." 2.11. Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit." 2.12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye exceeding amazed, saith the LORD." |
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14. Hebrew Bible, Joshua, 1.7-1.8, 23.5-23.7, 23.13, 24.2, 24.14-24.15 (8th cent. BCE - 5th cent. BCE)
| 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׃ 23.5. וַיהוָה אֱלֹהֵיכֶם הוּא יֶהְדֳּפֵם מִפְּנֵיכֶם וְהוֹרִישׁ אֹתָם מִלִּפְנֵיכֶם וִירִשְׁתֶּם אֶת־אַרְצָם כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם לָכֶם׃ 23.6. וַחֲזַקְתֶּם מְאֹד לִשְׁמֹר וְלַעֲשׂוֹת אֵת כָּל־הַכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה לְבִלְתִּי סוּר־מִמֶּנּוּ יָמִין וּשְׂמֹאול׃ 23.7. לְבִלְתִּי־בוֹא בַּגּוֹיִם הָאֵלֶּה הַנִּשְׁאָרִים הָאֵלֶּה אִתְּכֶם וּבְשֵׁם אֱלֹהֵיהֶם לֹא־תַזְכִּירוּ וְלֹא תַשְׁבִּיעוּ וְלֹא תַעַבְדוּם וְלֹא תִשְׁתַּחֲווּ לָהֶם׃ 23.13. יָדוֹעַ תֵּדְעוּ כִּי לֹא יוֹסִיף יְהוָה אֱלֹהֵיכֶם לְהוֹרִישׁ אֶת־הַגּוֹיִם הָאֵלֶּה מִלִּפְנֵיכֶם וְהָיוּ לָכֶם לְפַח וּלְמוֹקֵשׁ וּלְשֹׁטֵט בְּצִדֵּיכֶם וְלִצְנִנִים בְּעֵינֵיכֶם עַד־אֲבָדְכֶם מֵעַל הָאֲדָמָה הַטּוֹבָה הַזֹּאת אֲשֶׁר נָתַן לָכֶם יְהוָה אֱלֹהֵיכֶם׃ 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׃ 24.14. וְעַתָּה יְראוּ אֶת־יְהוָה וְעִבְדוּ אֹתוֹ בְּתָמִים וּבֶאֱמֶת וְהָסִירוּ אֶת־אֱלֹהִים אֲשֶׁר עָבְדוּ אֲבוֹתֵיכֶם בְּעֵבֶר הַנָּהָר וּבְמִצְרַיִם וְעִבְדוּ אֶת־יְהוָה׃ 24.15. וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃ | 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." 23.5. And the LORD your God, He shall thrust them out from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God spoke unto you." 23.6. Therefore be ye very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;" 23.7. that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor worship them;" 23.13. know for a certainty that the LORD your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you, and a scourge in your sides, and pricks in your eyes, until ye perish from off this good land which the LORD your God hath given you." 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." 24.14. 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." 24.15. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’" |
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15. Hebrew Bible, Judges, 3.2, 3.5-3.7, 18.19 (8th cent. BCE - 5th cent. BCE)
| 3.2. רַק לְמַעַן דַּעַת דֹּרוֹת בְּנֵי־יִשְׂרָאֵל לְלַמְּדָם מִלְחָמָה רַק אֲשֶׁר־לְפָנִים לֹא יְדָעוּם׃ 3.2. וְאֵהוּד בָּא אֵלָיו וְהוּא־יֹשֵׁב בַּעֲלִיַּת הַמְּקֵרָה אֲשֶׁר־לוֹ לְבַדּוֹ וַיֹּאמֶר אֵהוּד דְּבַר־אֱלֹהִים לִי אֵלֶיךָ וַיָּקָם מֵעַל הַכִּסֵּא׃ 3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃ 3.7. וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָאֲשֵׁרוֹת׃ 18.19. וַיֹּאמְרוּ לוֹ הַחֲרֵשׁ שִׂים־יָדְךָ עַל־פִּיךָ וְלֵךְ עִמָּנוּ וֶהְיֵה־לָנוּ לְאָב וּלְכֹהֵן הֲטוֹב הֱיוֹתְךָ כֹהֵן לְבֵית אִישׁ אֶחָד אוֹ הֱיוֹתְךָ כֹהֵן לְשֵׁבֶט וּלְמִשְׁפָּחָה בְּיִשְׂרָאֵל׃ | 3.2. only that the generations of the children of Yisra᾽el might know, to teach them war, at the least such as before knew nothing of those matters;" 3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi:" 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods." 3.7. And the children of Yisra᾽el did evil in the sight of the Lord, and forgot the Lord their God, and served the Ba῾alim and the Asherot." 18.19. And they said to him, Hold thy peace, lay thy hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest to the house of one man, or that thou be a priest to a whole tribe and a family in Yisra᾽el?" |
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16. Hebrew Bible, Ezekiel, 44.22 (6th cent. BCE - 5th cent. BCE)
| 44.22. וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃ | 44.22. Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest." |
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17. Hebrew Bible, Ezra, 6.3-6.12, 9.1-9.2, 9.10-9.12, 9.14-9.15, 10.2-10.4, 10.10-10.11 (5th cent. BCE - 4th cent. BCE)
| 6.3. בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא כּוֹרֶשׁ מַלְכָּא שָׂם טְעֵם בֵּית־אֱלָהָא בִירוּשְׁלֶם בַּיְתָא יִתְבְּנֵא אֲתַר דִּי־דָבְחִין דִּבְחִין וְאֻשּׁוֹהִי מְסוֹבְלִין רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁתִּין׃ 6.4. נִדְבָּכִין דִּי־אֶבֶן גְּלָל תְּלָתָא וְנִדְבָּךְ דִּי־אָע חֲדַת וְנִפְקְתָא מִן־בֵּית מַלְכָּא תִּתְיְהִב׃ 6.5. וְאַף מָאנֵי בֵית־אֱלָהָא דִּי דַהֲבָה וְכַסְפָּא דִּי נְבוּכַדְנֶצַּר הַנְפֵּק מִן־הֵיכְלָא דִי־בִירוּשְׁלֶם וְהֵיבֵל לְבָבֶל יַהֲתִיבוּן וִיהָךְ לְהֵיכְלָא דִי־בִירוּשְׁלֶם לְאַתְרֵהּ וְתַחֵת בְּבֵית אֱלָהָא׃ 6.6. כְּעַן תַּתְּנַי פַּחַת עֲבַר־נַהֲרָה שְׁתַר בּוֹזְנַי וּכְנָוָתְהוֹן אֲפַרְסְכָיֵא דִּי בַּעֲבַר נַהֲרָה רַחִיקִין הֲווֹ מִן־תַּמָּה׃ 6.7. שְׁבֻקוּ לַעֲבִידַת בֵּית־אֱלָהָא דֵךְ פַּחַת יְהוּדָיֵא וּלְשָׂבֵי יְהוּדָיֵא בֵּית־אֱלָהָא דֵךְ יִבְנוֹן עַל־אַתְרֵהּ׃ 6.8. וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃ 6.9. וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃ 6.11. וּמִנִּי שִׂים טְעֵם דִּי כָל־אֱנָשׁ דִּי יְהַשְׁנֵא פִּתְגָמָא דְנָה יִתְנְסַח אָע מִן־בַּיְתֵהּ וּזְקִיף יִתְמְחֵא עֲלֹהִי וּבַיְתֵהּ נְוָלוּ יִתְעֲבֵד עַל־דְּנָה׃ 6.12. וֵאלָהָא דִּי שַׁכִּן שְׁמֵהּ תַּמָּה יְמַגַּר כָּל־מֶלֶךְ וְעַם דִּי יִשְׁלַח יְדֵהּ לְהַשְׁנָיָה לְחַבָּלָה בֵּית־אֱלָהָא דֵךְ דִּי בִירוּשְׁלֶם אֲנָה דָרְיָוֶשׁ שָׂמֶת טְעֵם אָסְפַּרְנָא יִתְעֲבִד׃ 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 9.15. יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹאת׃ 10.2. וַיַּעַן שְׁכַנְיָה בֶן־יְחִיאֵל מִבְּנֵי עולם [עֵילָם] וַיֹּאמֶר לְעֶזְרָא אֲנַחְנוּ מָעַלְנוּ בֵאלֹהֵינוּ וַנֹּשֶׁב נָשִׁים נָכְרִיּוֹת מֵעַמֵּי הָאָרֶץ וְעַתָּה יֵשׁ־מִקְוֶה לְיִשְׂרָאֵל עַל־זֹאת׃ 10.2. וּמִבְּנֵי אִמֵּר חֲנָנִי וּזְבַדְיָה׃ 10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ 10.4. מַכְנַדְבַי שָׁשַׁי שָׁרָי׃ 10.4. קוּם כִּי־עָלֶיךָ הַדָּבָר וַאֲנַחְנוּ עִמָּךְ חֲזַק וַעֲשֵׂה׃ 10.11. וְעַתָּה תְּנוּ תוֹדָה לַיהוָה אֱלֹהֵי־אֲבֹתֵיכֶם וַעֲשׂוּ רְצוֹנוֹ וְהִבָּדְלוּ מֵעַמֵּי הָאָרֶץ וּמִן־הַנָּשִׁים הַנָּכְרִיּוֹת׃ | 6.3. In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;" 6.4. with three rows of great stones, and a row of new timber, and let the expenses be given out of the king’s house;" 6.5. and also let the gold and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought back unto the temple which is at Jerusalem, every one to its place, and thou shalt put them in the house of God.’" 6.6. ’Now therefore, Tattenai, governor beyond the River, Shethar-bozenai, and your companions the Apharesachites, who are beyond the River, be ye far from thence;" 6.7. let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place." 6.8. Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered." 6.9. And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;" 6.10. that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons." 6.11. Also I have made a decree, that whosoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this;" 6.12. and may the God that hath caused His name to dwell there overthrow all kings and peoples, that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence.’" 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’" 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 9.15. O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’" 10.2. And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing." 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law." 10.4. Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’" 10.10. And Ezra the priest stood up, and said unto them: ‘Ye have broken faith, and have married foreign women, to increase the guilt of Israel." 10.11. Now therefore make confession unto the LORD, the God of your fathers, and do His pleasure; and separate yourselves from the peoples of the land, and from the foreign women.’" |
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18. Hebrew Bible, Nehemiah, 8.1, 8.4, 9.2, 10.28-10.31, 13.1-13.3, 13.7-13.27 (5th cent. BCE - 4th cent. BCE)
| 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ 9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃ 10.28. מַלּוּךְ חָרִם בַּעֲנָה׃ 10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃ 10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃ 13.2. וַיָּלִינוּ הָרֹכְלִים וּמֹכְרֵי כָל־מִמְכָּר מִחוּץ לִירוּשָׁלִָם פַּעַם וּשְׁתָּיִם׃ 13.2. כִּי לֹא קִדְּמוּ אֶת־בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת־בִּלְעָם לְקַלְלוֹ וַיַּהֲפֹךְ אֱלֹהֵינוּ הַקְּלָלָה לִבְרָכָה׃ 13.3. וְטִהַרְתִּים מִכָּל־נֵכָר וָאַעֲמִידָה מִשְׁמָרוֹת לַכֹּהֲנִים וְלַלְוִיִּם אִישׁ בִּמְלַאכְתּוֹ׃ 13.3. וַיְהִי כְּשָׁמְעָם אֶת־הַתּוֹרָה וַיַּבְדִּילוּ כָל־עֵרֶב מִיִּשְׂרָאֵל׃ 13.7. וָאָבוֹא לִירוּשָׁלִָם וָאָבִינָה בָרָעָה אֲשֶׁר עָשָׂה אֶלְיָשִׁיב לְטוֹבִיָּה לַעֲשׂוֹת לוֹ נִשְׁכָּה בְּחַצְרֵי בֵּית הָאֱלֹהִים׃ 13.8. וַיֵּרַע לִי מְאֹד וָאַשְׁלִיכָה אֶת־כָּל־כְּלֵי בֵית־טוֹבִיָּה הַחוּץ מִן־הַלִּשְׁכָּה׃ 13.9. וָאֹמְרָה וַיְטַהֲרוּ הַלְּשָׁכוֹת וָאָשִׁיבָה שָּׁם כְּלֵי בֵּית הָאֱלֹהִים אֶת־הַמִּנְחָה וְהַלְּבוֹנָה׃ 13.11. וָאָרִיבָה אֶת־הַסְּגָנִים וָאֹמְרָה מַדּוּעַ נֶעֱזַב בֵּית־הָאֱלֹהִים וָאֶקְבְּצֵם וָאַעֲמִדֵם עַל־עָמְדָם׃ 13.12. וְכָל־יְהוּדָה הֵבִיאוּ מַעְשַׂר הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר לָאוֹצָרוֹת׃ 13.13. וָאוֹצְרָה עַל־אוֹצָרוֹת שֶׁלֶמְיָה הַכֹּהֵן וְצָדוֹק הַסּוֹפֵר וּפְדָיָה מִן־הַלְוִיִּם וְעַל־יָדָם חָנָן בֶּן־זַכּוּר בֶּן־מַתַּנְיָה כִּי נֶאֱמָנִים נֶחְשָׁבוּ וַעֲלֵיהֶם לַחֲלֹק לַאֲחֵיהֶם׃ 13.14. זָכְרָה־לִּי אֱלֹהַי עַל־זֹאת וְאַל־תֶּמַח חֲסָדַי אֲשֶׁר עָשִׂיתִי בְּבֵית אֱלֹהַי וּבְמִשְׁמָרָיו׃ 13.15. בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים־גִּתּוֹת בַּשַּׁבָּת וּמְבִיאִים הָעֲרֵמוֹת וְעֹמְסִים עַל־הַחֲמֹרִים וְאַף־יַיִן עֲנָבִים וּתְאֵנִים וְכָל־מַשָּׂא וּמְבִיאִים יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וָאָעִיד בְּיוֹם מִכְרָם צָיִד׃ 13.16. וְהַצֹּרִים יָשְׁבוּ בָהּ מְבִיאִים דָּאג וְכָל־מֶכֶר וּמֹכְרִים בַּשַּׁבָּת לִבְנֵי יְהוּדָה וּבִירוּשָׁלִָם׃ 13.17. וָאָרִיבָה אֵת חֹרֵי יְהוּדָה וָאֹמְרָה לָהֶם מָה־הַדָּבָר הָרָע הַזֶּה אֲשֶׁר אַתֶּם עֹשִׂים וּמְחַלְּלִים אֶת־יוֹם הַשַּׁבָּת׃ 13.18. הֲלוֹא כֹה עָשׂוּ אֲבֹתֵיכֶם וַיָּבֵא אֱלֹהֵינוּ עָלֵינוּ אֵת כָּל־הָרָעָה הַזֹּאת וְעַל הָעִיר הַזֹּאת וְאַתֶּם מוֹסִיפִים חָרוֹן עַל־יִשְׂרָאֵל לְחַלֵּל אֶת־הַשַּׁבָּת׃ 13.19. וַיְהִי כַּאֲשֶׁר צָלֲלוּ שַׁעֲרֵי יְרוּשָׁלִַם לִפְנֵי הַשַּׁבָּת וָאֹמְרָה וַיִּסָּגְרוּ הַדְּלָתוֹת וָאֹמְרָה אֲשֶׁר לֹא יִפְתָּחוּם עַד אַחַר הַשַּׁבָּת וּמִנְּעָרַי הֶעֱמַדְתִּי עַל־הַשְּׁעָרִים לֹא־יָבוֹא מַשָּׂא בְּיוֹם הַשַּׁבָּת׃ 13.21. וָאָעִידָה בָהֶם וָאֹמְרָה אֲלֵיהֶם מַדּוּעַ אַתֶּם לֵנִים נֶגֶד הַחוֹמָה אִם־תִּשְׁנוּ יָד אֶשְׁלַח בָּכֶם מִן־הָעֵת הַהִיא לֹא־בָאוּ בַּשַּׁבָּת׃ 13.22. וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃ 13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ | 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers." 10.28. Malluch, Harim, Baanah." 10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding;" 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes;" 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;" 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;" 13.2. because they met not the children of Israel with bread and with water, but hired Balaam against them, to curse them; howbeit our God turned the curse into a blessing." 13.3. And it came to pass, when they had heard the law, that they separated from Israel all the alien mixture." 13.7. and I came to Jerusalem, and understood the evil that Eliashib had done for Tobiah, in preparing him a chamber in the courts of the house of God." 13.8. And it grieved me sore; therefore I cast forth all the household stuff of Tobiah out of the chamber." 13.9. Then I commanded, and they cleansed the chambers; and thither brought I again the vessels of the house of God, with the meal-offerings and the frankincense." 13.10. And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field." 13.11. Then contended I with the rulers, and said: ‘Why is the house of God forsaken?’ And I gathered them together, and set them in their place." 13.12. Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries." 13.13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Ha the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their office was to distribute unto their brethren." 13.14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the wards thereof." 13.15. In those days saw I in Judah some treading winepresses on the sabbath, and bringing in heaps of corn, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I forewarned them in the day wherein they sold victuals." 13.16. There dwelt men of Tyre also therein, who brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem." 13.17. Then I contended with the nobles of Judah, and said unto them: ‘What evil thing is this that ye do, and profane the sabbath day?" 13.18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.’" 13.19. And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath; and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day." 13.20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice." 13.21. Then I forewarned them, and said unto them: ‘Why lodge ye about the wall? if ye do so again, I will lay hands on you.’ From that time forth came they no more on the sabbath." 13.22. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy." 13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;" 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people." 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves." 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin." 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’" |
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19. Septuagint, Tobit, 13.6 (4th cent. BCE - 2nd cent. BCE)
| 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? |
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20. Anon., 1 Enoch, 10.16, 95.5, 98.5 (3rd cent. BCE - 2nd cent. BCE)
| 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore. 95.5. Woe to you who requite your neighbour with evil; For ye shall be requited according to your works. 98.5. And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children. 98.5. the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their) 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. |
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21. Anon., Jubilees, 1.20, 2.18-2.21, 6.17-6.18, 15.33, 16.17-16.18, 20.4, 22.16-22.20, 25.1-25.10, 26.33-26.34, 27.8-27.10, 30.7-30.17 (2nd cent. BCE - 2nd cent. BCE)
| 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham 16.18. on the festival of the first-fruits of the harvest, Isaac was born. brAnd Abraham circumcised his son on the eighth day: 20.4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart; 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, brAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages 25.1. And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto him, saying: 25.2. My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan 25.3. and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil. 25.4. And I, my son, love thee exceedingly, and my heart and my affection bless thee every hour of the day and watch of the night. 25.5. And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father 25.6. and of my father's kindred. Thou wilt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children will be a righteous generation and a holy seed. 25.7. And then spake Jacob to Rebecca, his mother, and said unto her: "Behold, mother, I am nine weeks of years old 25.8. and I neither know nor have I touched any woman, nor have I betrothed myself to any, nor even think of taking me a wife of the daughters of Canaan. 25.9. For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters of Canaan 25.10. but to take me a wife from the seed of my father's house and from my kindred. 26.33. And Isaac, his father, said unto him: "Who art thou?" And he said unto him: "I am thy first born, thy son Esau: I have done as thou hast commanded me. 26.34. And Isaac was very greatly astonished, and said: "Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: (and) he shall be blessed, and all his seed for ever. 27.8. I will not go; when he sendeth me, then only will I go. 27.9. And Rebecca said to Jacob: "I will go in and speak to him, and he will send thee away. 27.10. And Rebecca went in and said to Isaac: "I loathe my life because of the two daughters of Heth, whom Esau hath taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live; for the daughters of Canaan are evil. 30.7. And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.13. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.15. For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones. 30.16. And to this law there is no limit of days, and no remission, nor any atonement: but the man who hath defiled his daughter shall be rooted out in the midst of all Israel, because he hath given of his seed to Moloch, and wrought impiously so as to defile it. 30.17. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord. |
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22. Anon., Testament of Asher, 1.8, 3.2 (2nd cent. BCE - 2nd cent. CE)
| 1.8. But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil. 3.2. But from wickedness flee away, destroying the (evil) inclination by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves. |
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23. Anon., Testament of Dan, 5.10 (2nd cent. BCE - 2nd cent. CE)
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24. Anon., Testament of Job, 45.3 (2nd cent. BCE - 2nd cent. CE)
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25. Anon., Testament of Levi, 9.10, 14.6, 19.1 (2nd cent. BCE - 2nd cent. CE)
| 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. 19.1. And now, my children, ye have heard all; choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar. |
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26. Anon., Testament of Naphtali, 2.6, 3.1 (2nd cent. BCE - 2nd cent. CE)
| 2.6. As a man's strength, so also is his work; and as his mind, so also is his skill; and as his purpose, so also is his achievement; and as his heart, so also is his mouth; as his eye, so also is his sleep; as his soul, so also is his word, either in the law of the Lord or in the works of Beliar. 3.1. Be ye, therefore, not eager to corrupt your doings through covetousness or with vain words to beguile your souls; because if ye keep silence in purity of heart, ye shall understand how to hold fast the will of God, and to cast away the will of Beliar. |
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27. Anon., Testament of Reuben, 4.7 (2nd cent. BCE - 2nd cent. CE)
| 4.7. For many hath fornication destroyed; because, though a man be old or noble, or rich or poor, he bringeth reproach upon himself with the sons of men and derision with Beliar. |
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28. Anon., Testament of Judah, 14.6, 25.3 (2nd cent. BCE - 2nd cent. CE)
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29. Dead Sea Scrolls, Damascus Covenant, 1.4-1.5, 1.12, 4.13-4.15, 5.11-5.12, 5.18, 7.3-7.4, 15.5, 20.2 (2nd cent. BCE - 1st cent. CE)
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30. Dead Sea Scrolls, War Scroll, 1.1-1.5, 1.8-1.11, 1.13, 13.2-13.6, 13.11 (2nd cent. BCE - 1st cent. CE)
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31. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.4-1.5, 1.12, 2.11, 4.13-4.15, 5.11-5.12, 5.18, 7.3-7.4, 15.5, 20.2 (2nd cent. BCE - 1st cent. CE)
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32. Dead Sea Scrolls, Community Rule, 1.23-1.24, 2.19, 10.18, 10.21 (2nd cent. BCE - 1st cent. CE)
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33. Dead Sea Scrolls, Temple Scroll, 2.11, 57.15-57.17 (2nd cent. BCE - 1st cent. CE)
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34. Septuagint, 1 Maccabees, 12.19-12.23 (2nd cent. BCE - 2nd cent. BCE)
| 12.19. This is a copy of the letter which they sent to Onias: 12.20. Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly. |
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35. Septuagint, Ecclesiasticus (Siracides), 47.19-47.20 (2nd cent. BCE - 2nd cent. BCE)
| 47.19. But you laid your loins beside women,and through your body you were brought into subjection. |
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36. Anon., Sibylline Oracles, 3.63 (1st cent. BCE - 5th cent. CE)
| 3.63. Endamage Rome. And perish shall all men |
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37. Philo of Alexandria, On Dreams, 2.56 (1st cent. BCE - missingth cent. CE)
| 2.56. And yet, for sound sleep, the mere ground was sufficient (since, even to the present day, the accounts tell us that the gymnosophists, among the Indians, sleep on the ground in accordance with their ancient customs); and if it were not, at all events a couch made of carefully chosen stones or plain pieces of wood, would be a sufficient bed; |
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38. Philo of Alexandria, On The Special Laws, 1.312-1.313, 3.29 (1st cent. BCE - missingth cent. CE)
| 1.312. And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children. 1.313. For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety. 3.29. Again. Moses commands, do not either form a connection of marriage with one of another nation, and do not be seduced into complying with customs inconsistent with your own, and do not stray from the right way and forget the path which leads to piety, turning into a road which is no road. And, perhaps, you will yourself resist, if you have been from your earliest youth trained in the best possible instruction, which your parents have instilled into you, continually filling your mind with the sacred laws. And the anxiety and fear which parents feel for their sons and daughters is not slight; for, perchance, they may be allured by mischievous customs instead of genuine good ones, and so they may be in danger of learning to forget the honour belonging to the one God, which is the beginning and end of extreme unhappiness. |
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39. Philo of Alexandria, On The Virtues, 34 (1st cent. BCE - missingth cent. CE)
| 34. And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arabians, whose ancient name was the Madienaeans. These people being inimicably disposed towards the Hebrews, for no other cause more than because they honour and worship the highest and mightiest Cause of all things, as being dedicated to the Creator and Father of the universe as his peculiar people, and having tried every imaginable device and exhausted every contrivance to cause them to abandon the worship of the one only true and living God, and to forsake holiness and adopt impiety, thought that if they could do so they should be easily able to get the better of them. But when, in spite of having both done and said innumerable things, they had failed in everything, like dying people who now despair of their safety, they contrived a device of the following nature. |
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40. Philo of Alexandria, On The Life of Moses, 1.296-1.298 (1st cent. BCE - missingth cent. CE)
| 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. |
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41. Philo of Alexandria, Against Flaccus, 29, 17 (1st cent. BCE - missingth cent. CE)
| 17. But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks. |
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42. Philo of Alexandria, On The Embassy To Gaius, 162, 166, 10 (1st cent. BCE - missingth cent. CE)
| 10. and the sovereignty of the most numerous, and most valuable, and important portions of the habitable world, which is fact one may fairly call the whole world, being not only all that is bounded by the two rivers, the Euphrates and the Rhine; the one of which confines Germany and all the more uncivilised nations; and the Euphrates, on the other hand, bridles Parthia and the nations of the Sarmatians and Scythians, which are not less barbarous and uncivilised than the Germanic tribes; but, even as I said before, all the world, from the rising to the setting sun, all the land in short on this side of the Ocean and beyond the Ocean, at which all the Roman people and all Italy rejoiced, and even all the Asiatic and European nations. |
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43. Philo of Alexandria, That Every Good Person Is Free, 93-97, 75 (1st cent. BCE - missingth cent. CE)
| 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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44. Josephus Flavius, Jewish Antiquities, 5.319, 5.321-5.322, 8.191, 18.81-18.84 (1st cent. CE - 1st cent. CE)
| 5.319. and upon the happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chillon, and Ruth for Mahlon. But in the compass of ten years, both Elimelech, and a little while after him, the sons, died; 5.321. However, her daughters-in-law were not able to think of parting with her; and when they had a mind to go out of the country with her, she could not dissuade them from it; but when they insisted upon it, she wished them a more happy wedlock than they had with her sons, and that they might have prosperity in other respects also; 5.322. and seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of leaving their own country, and partaking with her of that uncertainty under which she must return. Accordingly Orpah staid behind; but she took Ruth along with her, as not to be persuaded to stay behind her, but would take her fortune with her, whatsoever it should prove. 8.191. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. 18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men. |
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45. Mishnah, Avot, 1.13 (1st cent. CE - 3rd cent. CE)
| 1.13. He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away." |
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46. Mishnah, Kiddushin, 3.12 (1st cent. CE - 3rd cent. CE)
| 3.12. Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this? When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite. And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this? When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin. And any [woman] who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this? One who has intercourse with any relation prohibited in the Torah. And any [woman] who can not contract kiddushin with that particular person or with others, the child follows her status. And what case is this? The child issue of a female slave or a gentile woman." |
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47. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)
| 8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females." |
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48. New Testament, 1 Corinthians, 7.10-7.11 (1st cent. CE - 1st cent. CE)
| 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. |
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49. New Testament, Acts, 10.28 (1st cent. CE - 2nd cent. CE)
| 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. |
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50. New Testament, Galatians, 5.19 (1st cent. CE - 1st cent. CE)
| 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness |
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51. New Testament, Romans, 10.5-10.13 (1st cent. CE - 1st cent. CE)
| 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. |
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52. New Testament, Mark, 10.11-10.12 (1st cent. CE - 1st cent. CE)
| 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. |
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53. New Testament, Matthew, 27.43 (1st cent. CE - 1st cent. CE)
| 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' |
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54. Ps.-Philo, Biblical Antiquities, 9.5, 21.1, 43.5 (1st cent. CE - 2nd cent. CE)
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55. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE)
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56. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE)
| 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. |
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57. Tosefta, Shabbat, 6 (1st cent. CE - 2nd cent. CE)
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58. Anon., Genesis Rabba, 56.2 (2nd cent. CE - 5th cent. CE)
| 56.2. אָמַר לְיִצְחָק, בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ הֵן. אָמַר לִשְׁנֵי נְעָרָיו, רוֹאִים אַתֶּם מַה שֶּׁאֲנִי רוֹאֶה, אָמְרוּ לוֹ לַאו. אָמַר הוֹאִיל וַחֲמוֹר אֵינוֹ רוֹאֶה וְאַתֶּם אֵין אַתֶּם רוֹאִים (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר. וּמִנַּיִין שֶׁהָעֲבָדִים דּוֹמִין לִבְהֵמָה, מֵהָכָא, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַחֲמוֹר. רַבָּנָן מַיְתֵי לֵיהּ מֵהָכָא מִמַּתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, ט י): שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וגו' אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, אָמַר רַבִּי יִצְחָק עָתִיד הַמָּקוֹם לִרָחֵק מִבְּעָלָיו, וּלְעוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב, לִכְשֶׁיָּבוֹא אוֹתוֹ שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר. (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵלֵךְ וְנִרְאֶה מַה יִּהְיֶה בְּסוֹפוֹ שֶׁל כֹּה. (בראשית כב, ה): וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְֹּׂרוֹ שֶׁהוּא חוֹזֵר מֵהַר הַמּוֹרִיָה בְּשָׁלוֹם. אָמַר רַבִּי יִצְחָק הַכֹּל בִּזְכוּת הִשְׁתַּחֲוָיָה, וְאַבְרָהָם לֹא חָזַר מֵהַר הַמּוֹרִיָּה בְּשָׁלוֹם אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. יִשְׂרָאֵל לֹא נִגְאֲלוּ אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם וגו' וַיִקְדּוּ וַיִּשְׁתַּחֲווּ. הַתּוֹרָה לֹא נִתְּנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות כד, א): וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק. חַנָּה לֹא נִפְקְדָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמואל א א, כח): וַיִּשְׁתַּחוּ שָׁם לַה': הַגָּלֻיּוֹת אֵינָן מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו' וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם. בֵּית הַמִּקְדָּשׁ לֹא נִבְנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צט, ט): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁוֹ. הַמֵּתִים אֵינָן חַיִּין אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צה, ו): בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ. | 56.2. He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6)." |
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59. Anon., Leviticus Rabba, 9.3, 20.2 (2nd cent. CE - 5th cent. CE)
| 9.3. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אָמַר רַבִּי יַנַּאי וְשָׁם כְּתִיב דְּשָׁיֵם אָרְחֵיהּ, סַגֵּי שָׁוֵי, מַעֲשֶׂה בְּרַבִּי יַנַּאי שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה אָדָם אֶחָד שֶׁהָיָה מְשֻׁפַּע בְּיוֹתֵר, אֲמַר לֵיהּ מַשְׁגַּח רַבִּי מִתְקַבְּלָא גַבָּן, אֲמַר לוֹ אִין, הִכְנִיסוֹ לְבֵיתוֹ הֶאֱכִילוֹ וְהִשְׁקָהוּ, בְּדָקוֹ בְּמִקְרָא וְלֹא מְצָאוֹ, בְּמִשְׁנָה וְלֹא מְצָאוֹ, בְּאַגָּדָה וְלֹא מְצָאוֹ, בְּתַלְמוּד וְלֹא מְצָאוֹ, אֲמַר לֵיהּ סַב בְּרִיךְ, אֲמַר לֵיהּ יְבָרֵךְ יַנַּאי בְּבֵיתֵיהּ, אֲמַר לֵיהּ אִית בָּךְ אֲמַר מַה דַּאֲנָא אֲמַר לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אֱמֹר אָכוֹל כַּלְבָּא פִּיסְתְּיָא דְּיַנַּאי, קָם תַּפְסֵיהּ אֲמַר לֵיהּ יְרוּתָתִי גַבָּךְ דְּאַתְּ מוֹנֵעַ לִי, אֲמַר לֵיהּ וּמַה יַרְתּוּתָךְ גַבִּי, אֲמַר לֵיהּ חַד זְמַן הֲוֵינָא עָבַר קַמֵּי בֵּית סִפְרָא, וּשְׁמָעִית קָלְהוֹן דְּמֵנִיקַיָא אָמְרִין (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב, מוֹרָשָׁה קְהִלַּת יַנַּאי אֵין כְּתִיב כָּאן אֶלָּא קְהִלַּת יַעֲקֹב. אֲמַר לֵיהּ לָמָּה זָכִיתָ לְמֵיכְלָא עַל פְּתוֹרִי, אֲמַר לוֹ מִיּוֹמַי לָא שְׁמָעִית מִילָא בִּישָׁא וְחִזַּרְתִּי לְמָרַהּ, וְלָא חָמֵית תְּרֵין דְּמִתְכַּתְּשִׁין דֵּין עִם דֵּין וְלָא יְהַבִית שְׁלָמָא בֵּינֵיהוֹן. אֲמַר לֵיהּ כָּל הֲדָא דֶּרֶךְ אֶרֶץ גַּבָּךְ וְקָרִיתָךְ כַּלְבָּא, קָרָא עֲלֵיהּ שָׁם דֶּרֶךְ, דְּשָׁיֵם אָרְחֵיהּ סַגֵּי שָׁוֵי, דְּאָמַר רַבִּי יִשְׁמָעֵאל בַּר רַב נַחְמָן עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת קָדְמָה דֶּרֶךְ אֶרֶץ אֶת הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁיְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְשׁוּעָתָן שֶׁל יִשְׂרָאֵל (תהלים פ, ג): וּלְכָה לִישֻׁעָתָה לָּנוּ. 20.2. דָּבָר אַחֵר, אַחֲרֵי מוֹת, רַבִּי לֵוִי פָּתַח (תהלים עה, ה): אָמַרְתִּי לַהוֹלְלִים אַל תָּהוֹלוּ, לַהוֹלְלִים, לִמְעַרְבְּבַיָּא, אֵלּוּ שֶׁלִּבָּם מָלֵא עֲלֵיהֶם חַלְחוֹלִיּוֹת רָעוֹת, רַבִּי לֵוִי הֲוָה צָוַח לְהוֹן אַלְלַיָיא, שֶׁמְבִיאִין אַלְלַי לָעוֹלָם. (תהלים עה, ה): וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, הַצַּדִּיקִים לֹא שָׂמְחוּ בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁין לִשְׂמֹחַ. רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אָמַר תַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן הָיָה מַכְּהֶה גַּלְגַּל חַמָּה, קְלַסְתֵּר פָּנָיו עַל אַחַת כַּמָּה וְכַמָּה, וְאַל תִּתְמַהּ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה דִיסְקָרִי, אֶחָד לוֹ וְאֶחָד לְבֵיתוֹ, שֶׁל מִי עוֹשֶׂה נָאֶה לֹא אֶת שֶׁלּוֹ, כָּךְ אָדָם הָרִאשׁוֹן נִבְרָא לְתַשְׁמִישׁ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְגַלְגַּל חַמָּה לְתַשְׁמִישָׁן שֶׁל בְּרִיּוֹת. אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא, שְׁלשׁ עֶשְׂרֵה חֻפּוֹת קָשַׁר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיַהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַד עֲשַׂר, וְרַבָּנָן אָמְרֵי עֲשַׂר, וְלָא פְּלִיגֵי מַאן דַעֲבַד לְהוֹן תְּלַת עֲשַׂר עָבֵיד כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ תְּלַת, מַאן דַּעֲבַד לְהוֹן חַד סַר, עֲבֵיד לְהוּ חָדָא, מַאן דַעֲבַד לְהוֹן עֲשָׂרָה לָא עֲבֵיד חַד מִנְהוֹן, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. אַבְרָהָם לֹא שָׂמַח בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁים לִשְמֹחַ. נוֹלַד לוֹ בֵּן לְמֵאָה שָׁנָה וּבַסּוֹף אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְהָלַךְ אַבְרָהָם מַהֲלַךְ שְׁלשֶׁת יָמִים, לְאַחַר שְׁלשָׁה יָמִים רָאָה עָנָן קָשׁוּר עַל גַּב הָהָר, אָמַר לוֹ בְּנִי רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לֵיהּ הֵן, מָה אַתָּה רוֹאֶה אָמַר לֵיהּ עָנָן קָשׁוּר עַל גַּב הָהָר אֲנִי רוֹאֶה, אָמַר לְיִשְׁמָעֵאל וְלֶאֱלִיעֶזֶר רוֹאִים אַתֶּם כְּלוּם, אָמְרוּ לֵיהּ לָאו, אָמַר לָהֶם הוֹאִיל וְאֵינְכֶם רוֹאִים כְּלוּם וַחֲמוֹר זֶה אֵינוֹ רוֹאֶה (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַדּוֹמִים לַחֲמוֹר. נָטַל אֶת יִצְחָק בְּנוֹ וְהֶעֱלָהוּ הָרִים וְהוֹרִידוֹ גְּבָעוֹת, הֶעֱלָהוּ עַל אֶחָד מִן הֶהָרִים וּבָנָה מִזְבֵּחַ וְסִדֵּר עֵצִים וְעָרַךְ מַעֲרָכָה וְנָטַל אֶת הַסַּכִּין לְשָׁחֲטוֹ, וְאִלּוּלֵי שֶׁקְּרָאוֹ מַלְאָךְ מִן הַשָּׁמַיִם כְּבָר הָיָה נִשְׁחָט. תֵּדַע שֶׁכֵּן, שֶׁחָזַר יִצְחָק אֵצֶל אִמּוֹ, וְאָמְרָה לוֹ אָן הָיִיתָ בְּרִי, אָמַר לָהּ נְטָלַנִּי אָבִי וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִּי גְבָעוֹת וכו', אָמְרָה וַוי עַל בְּרִי דְרֵיוָתָא, אִלּוּלֵי הַמַּלְאָךְ כְּבָר הָיִיתָ שָׁחוּט, אָמַר לָהּ אִין. בְּאוֹתָהּ שָׁעָה צָוְחָה שִׁשָּׁה קוֹלוֹת כְּנֶגֶד שִׁשָּׁה תְּקִיעוֹת, אָמְרוּ לֹא הִסְפִּיקָה אֶת הַדָּבָר עַד שֶׁמֵּתָה, הֲדָא הוּא דִכְתִיב (בראשית כג, ב): וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ, וּמֵהֵיכָן בָּא, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר מֵהַר הַמּוֹרִיָה בָּא, וְהָיָה אַבְרָהָם מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר שֶׁמָּא חַס וְשָׁלוֹם נִמְצָא בּוֹ פְּסוּל וְלֹא נִתְקַבֵּל קָרְבָּנוֹ, יָצְתָה בַּת קוֹל וְאוֹמֶרֶת לוֹ (קהלת ט, ז): לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. יִשְׂרָאֵל לֹא שָׂמְחוּ בְּעוֹלָמִי, שָׂמַח יִשְׂרָאֵל בְּעֹשָׂיו אֵינוֹ אוֹמֵר אֶלָּא (תהלים קמט, ב): יִשְׂמַח, עֲתִידִין הֵן לִשְׂמֹחַ בְּמַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד לָבוֹא. כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שָׂמַח בְּעוֹלָמוֹ, שָׂמַח ה' בְּמַעֲשָׂיו אֵינוֹ אוֹמֵר, אֶלָּא (תהלים קד, לא): יִשְׂמַח, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹחַ בְּמַעֲשֵׂיהֶם שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא. אֱלִישֶׁבַע בַּת עֲמִינָדָב לֹא שָׂמְחָה בָּעוֹלָם, שֶׁרָאֲתָה חֲמִשָּׁה כְּתָרִים בְּיוֹם אֶחָד, יְבָמָהּ מֶלֶךְ, אָחִיהָ נָשִׂיא, בַּעֲלָהּ כֹּהֵן גָּדוֹל, שְׁנֵי בָּנֶיהָ שְׁנֵי סְגָנֵי כְּהֻנָּה, פִּנְחָס בֶּן בְּנָהּ מְשׁוּחַ מִלְחָמָה, כֵּיוָן שֶׁנִּכְנְסוּ בָּנֶיהָ לְהַקְרִיב וְנִשְׂרְפוּ, נֶהְפְּכָה שִׂמְחָתָהּ לְאֵבֶל, הֲדָא הוּא דִכְתִיב: אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. | 9.3. Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a path[with a sin and not a shin], meaning that two ways are similar [in bringing one to salvation] Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: 'A dog has eaten Yannai's bread.' offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: 'Moses gave us the Torah, the inheritance of the congregation of Jacob.' They did not say 'the inheritance of the congregation of Yannai,' but the 'congregation of Jacob.' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. [Back to the verse in question, Ps 50:23] I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”" |
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60. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE)
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61. Palestinian Talmud, Berachot, 2.8 (2nd cent. CE - 5th cent. CE)
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62. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 8a. אלו ת"ח ור"ל סבר לה כדדרש רבא (שיר השירים ח, י) אני חומה זו כנסת ישראל ושדי כמגדלות אלו בתי כנסיות ובתי מדרשות,רב נחמן בר רב חסדא רמא כרגא ארבנן א"ל רב נחמן בר יצחק עברת אדאורייתא ואדנביאי ואדכתובי,אדאורייתא דכתיב (דברים לג, ג) אף חובב עמים כל קדושיו בידך אמר משה לפני הקב"ה רבונו של עולם אפילו בשעה שאתה מחבב עמים כל קדושיו יהיו בידך והם תכו לרגלך תני רב יוסף אלו תלמידי חכמים שמכתתים רגליהם מעיר לעיר וממדינה למדינה ללמוד תורה ישא מדברותיך לישא וליתן בדבורותיו של מקום,אדנביאי דכתיב (הושע ח, י) גם כי יתנו בגוים עתה אקבצם ויחלו מעט ממשא מלך ושרים אמר עולא פסוק זה בלשון ארמית נאמר אי תנו כולהו עתה אקבצם ואם מעט מהם יחלו ממשא מלך ושרים,אדכתובי דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למרמא עליהם ואמר רב יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,רב פפא רמא כריא חדתא איתמי א"ל רב שישא בריה דרב אידי לרב פפא ודילמא לא מידויל אמר ליה מישקל שקילנא מנייהו אי מידויל מידויל ואי לא מהדרנא לה ניהלייהו,אמר רב יהודה הכל לאגלי גפא אפילו מיתמי אבל רבנן לא צריכי נטירותא הכל לכריא פתיא אפילו מרבנן ולא אמרן אלא דלא נפקי באכלוזא אבל נפקי באכלוזא רבנן לאו בני מיפק באכלוזא נינהו:,רבי פתח אוצרות בשני בצורת אמר יכנסו בעלי מקרא בעלי משנה בעלי גמרא בעלי הלכה בעלי הגדה אבל עמי הארץ אל יכנסו דחק רבי יונתן בן עמרם ונכנס אמר לו רבי פרנסני אמר לו בני קרית אמר לו לאו שנית אמר לו לאו אם כן במה אפרנסך [אמר לו] פרנסני ככלב וכעורב פרנסיה,בתר דנפק יתיב רבי וקא מצטער ואמר אוי לי שנתתי פתי לעם הארץ אמר לפניו ר' שמעון בר רבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות מכבוד תורה מימיו בדקו ואשכח אמר רבי יכנסו הכל,רבי לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ כההוא דמי כלילא דשדו אטבריא אתו לקמיה דרבי ואמרו ליה ליתבו רבנן בהדן אמר להו לא אמרו ליה ערוקינן [אמר להו] ערוקו ערקו פלגיהון דליוה פלגא,אתו הנהו פלגא קמי דרבי א"ל ליתבו רבנן בהדן אמר להו לא ערוקינן ערוקו ערקו כולהו פש ההוא כובס שדיוה אכובס ערק כובס פקע כלילא א"ר ראיתם שאין פורענות בא לעולם אלא בשביל עמי הארץ:,וכמה יהא בעיר ויהא כאנשי העיר וכו': ורמינהי החמרת והגמלת העוברת ממקום למקום ולנה בתוכה והודחה עמהן הן בסקילה וממונן פלט,ואם נשתהו שם שלשים יום הן בסייף וממונן אבד,אמר רבא לא קשיא הא לבני מתא הא ליתובי מתא כדתניא המודר הנאה מאנשי העיר כל שנשתהא שם שנים עשר חדש אסור ליהנות ממנו פחות מכאן מותר מיושבי העיר כל שנשתהא שם שלשים יום אסור ליהנות ממנו פחות מכאן מותר ליהנות ממנו,ולכל מילי מי בעינן י"ב חדש והתניא שלשים יום לתמחוי שלשה חדשים לקופה ששה לכסות תשעה לקבורה שנים עשר לפסי העיר אמר ר' אסי אמר ר' יוחנן כי תנן נמי מתניתין שנים עשר חדש לפסי העיר תנן:,וא"ר אסי אמר ר' יוחנן הכל לפסי העיר ואפי' מיתמי אבל רבנן לא דרבנן לא צריכי נטירותא אמר רב פפא לשורא ולפרשאה ולטרזינא אפילו מיתמי אבל רבנן לא צריכי נטירותא כללא דמילתא כל מילתא דאית להו הנאה מיניה אפילו מיתמי,רבה רמא צדקה איתמי דבי בר מריון א"ל אביי והתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים אמר ליה אנא לאחשובינהו קא עבידנא,איפרא הורמיז אימיה דשבור מלכא שדרה ארנקא דדינרי לקמיה דרב יוסף אמרה ליהוי למצוה רבה יתיב רב יוסף וקא מעיין בה מאי מצוה רבה א"ל אביי מדתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים שמע מינה | 8a. bthese are Torah scholars,and towers do not require additional protection? The Gemara comments: bAnd Reish Lakish,who did not cite this verse, bholdsin accordance with the way that bRava expoundedthe verse: b“I am a wall”; thisis referring to bthe Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study halls. /b,It is similarly related that bRav Naḥman bar Rav Ḥisdaonce bim-posedpayment of bthepoll btax [ ikarga /i]even bon the Sages. Rav Naḥman bar Yitzḥak said to him: You have transgressedthe words of bthe Torah, the Prophets, and the Writings. /b,You have transgressed the words of bthe Torah, as it is written: “Even when He loves the peoples, all His holy ones are in Your hand”(Deuteronomy 33:3), which is understood to mean that bMoses said to the Holy One, Blessed be He: Master of the Universe, even when You hold theother bnations dearand grant them dominion over Israel, let b“all His holy ones,”meaning the Torah scholars, bbeexclusively bin Your handand free from the authority of the nations, and therefore be exempt from pay-ing taxes. The continuation of that verse can also be understood as referring to Torah scholars, as it states: b“And they sit [ itukku /i] at Your feet,receiving Your words” (Deuteronomy 33:3), and bRav Yosef teaches: These are Torah scholars who pound [ imekhatetim /i] their feet from city to city and from country to country to study Torah; “receiving [ iyissa /i] Your words,” to discuss [ ilissa velitten /i] the utterances of God. /b,And you have transgressed the words of bthe Prophets, as it is written: “Though they have hired lovers [ iyitnu /i] among the nations, now I will gather them, and they will begin to be diminished by reason of the burden of kings and princes”(Hosea 8:10). With regard to this verse, bUlla says:Part of bthis verse is stated in the Aramaic language;the word iyitnushould be understood here in its Aramaic sense: To learn. And the verse should be interpreted as follows: bIf allof Israel blearnsTorah, bI will gather themalready bnow; and ifonly ba few of themlearn Torah, bthey will be excused from the burdenimposed bby kings and princes.This indicates that those who study Torah should not be subject to paying taxes.,And furthermore, you have transgressed the words of bthe Writings, as it is written: “It shall not be lawful to impose tribute, impost or toll upon them”(Ezra 7:24), i.e., upon the priests and Levites who serve in the Temple. This ihalakhawould apply to Torah scholars as well. bAnd Rav Yehuda says: “Tribute”; thisis referring to bthe king’s portion,a tax given to the king. b“Impost”; thisis referring to bthe head tax. “Toll”; thisis referring to ba tax [ iarnona /i]paid with property that was imposed from time to time.,It is related that bRav Pappaonce bimposeda tax for bthe digging of a newcistern even bon orphans. Rav Sheisha, son of Rav Idi, said to Rav Pappa: Perhapsthey will dig, but in the end bthey will not drawany bwaterfrom there, and it will turn out that the money will have been spent for nothing. The rest of the townspeople can relinquish their rights to their money, but orphans who are minors cannot do so. Rav Pappa bsaid to him: I shall collectmoney bfromthe orphans; bif they drawwater, btheywill bdrawwater, band if not, I will returnthe money btothe orphans., bRav Yehuda says: Allof the city’s residents must contribute btothe building and upkeep of bthe city gates [ ile’aglei gappa /i],and for this purpose money is collected beven from orphans. But the Sages do not require protectionand are therefore exempt from this payment. bAllof the city’s residents must contribute bto the digging of cisterns [ ilekarya patya /i],and for this purpose money is collected beven from the Sages,since they too need water. The Gemara comments: bAnd we saidthis bonly whenthe people are bnotrequired to bgo out en masse [ ibe’akhluza /i]and do the actual digging, but are obligated merely to contribute money for that purpose. bBut ifthe people are required to bgo out en masseand actually dig, bthe Sagesare bnotexpected to bgo outwith them ben masse,but rather they are exempt from such labor.,It is related that bRabbiYehuda HaNasi once bopenedhis bstorehousesto distribute food bduring years of drought. He said: Masters of Bible, masters of Mishna, masters of Talmud, masters of ihalakha /i, masters of iaggadamay enterand receive food from me, bbut ignoramuses should not enter. Rabbi Yonatan ben Amram,whom Rabbi Yehuda HaNasi did not know, bpushedhis way in, band entered,and bsaid to him: RabbiYehuda HaNasi, bsustain me.Rabbi Yehuda HaNasi bsaid to him: My son, have you readthe Bible? Rabbi Yonatan ben Amram bsaid to him,out of modesty: bNo.Rabbi Yehuda HaNasi continued: bHave you studiedMishna? Once again, Rabbi Yonatan ben Amram bsaid to him: No.Rabbi Yehuda HaNasi then asked him: bIf so, by whatmerit bshould I sustain you?Rabbi Yonatan ben Amram bsaid to him: Sustain me like a dog and like a raven,who are given food even though they have not learned anything. Rabbi Yehuda HaNasi was moved by his words and bfed him. /b, bAfterRabbi Yonatan bleft, RabbiYehuda HaNasi bsat, and was distressed, and said: Woe is me, that I have given my bread to an ignoramus.His son, bRabbi Shimon bar RabbiYehuda HaNasi, bsaid to him: Perhaps he was your disciple Yonatan ben Amram, who never in his life wanted tomaterially bbenefit from the honorshown to the bTorah? They investigatedthe matter band foundthat such was the case. bRabbiYehuda HaNasi then bsaid: Let everyone enter,as there may also be others who hide the fact that they are true Torah scholars.,Commenting on Rabbi Yehuda HaNasi’s opinion, the Gemara notes that bRabbiYehuda HaNasi conformed bto hisstandard line of breasoning,as bRabbiYehuda HaNasi bsays: Suffering comes to the world only due to ignoramuses.This is blikethe incident of bthe crown tax [ ikelila /i] that was imposed onthe residents of the city of bTiberias.The heads of the city bcame before RabbiYehuda HaNasi band said to him: The Sages should contributealong bwith us.Rabbi Yehuda HaNasi bsaid to them: No,the Sages are exempt. bThey said to him:Then bwe will run awayand the entire burden will fall on the Torah scholars. Rabbi Yehuda HaNasi bsaid to them: Run awayas you please. bHalfof the city’s residents bran away.The authorities then bwaived halfthe sum that they had initially imposed on the city., bThe halfof the population that remained in the city then bcame before RabbiYehuda HaNasi, and bsaid to him: The Sages should contributealong bwith us.Rabbi Yehuda HaNasi bsaid to them: No,the Sages are exempt. They said to him: Then bwetoo bwill run away.Rabbi Yehuda HaNasi said to them: bRun awayas you please. bThey all ran away,so that only bone launderer was leftin the city. The authorities bimposedthe entire tax bon the launderer. The laundererthen bran awayas well. bThe crown tax wasthen bcanceledin its entirety. bRabbiYehuda HaNasi bsaid: You seefrom this bthat suffering comes to the world only due to ignoramuses,for as soon as they all fled from the city, the crown tax was completely canceled.,§ The mishna teaches: bAnd how longmust one live bin the city to beconsidered blikeone of bthe people of the city?Twelve months. bAnd we raise a contradictionfrom what is taught in a ibaraita /i: In the case of ba donkey caravan or a camel caravan that was journeying from place to place, and it lodged insidean idolatrous city, band itsmembers bwere led astrayalong bwiththe other residents of the city, and they too engaged in idol worship, bthey,the members of the caravan, are liable to death bby stoninglike ordinary individual idolaters, band their property escapesdestruction, i.e., they are not treated like the residents of an idolatrous city, who are liable to death by the sword and whose property is destroyed.,The ibaraitacontinues: bAnd ifthe caravan members bhad remainedin that city for bthirty days, theyare liable to death bby the sword and their property is destroyed,just as it is for the rest of the residents of the city. This seems to indicate that once an individual has lived in a city for thirty days, he is already considered one of its residents., bRava said:This is bnot difficult. Thisperiod, i.e., twelve months, is required in order to be considered one of the bmembers of the city;and bthatperiod, i.e., thirty days, suffices in order to be considered one of the bresidents of the city. As it is taughtin a ibaraita /i: bOne who is prohibited by a vow from deriving benefit from the people of aparticular bcityis bprohibited from deriving benefit from anyone who has stayed therefor btwelve months,but it is permitted for him to derive benefit from anyone who has stayed there for blesstime bthan that.By contrast, if he prohibited himself by way of a vow from deriving benefit bfrom the residents of aparticular bcity,he is bprohibited from deriving benefit from anyone who has stayed therefor bthirty days,but bit is permitted for him to derive benefit fromanyone who has stayed there for blesstime bthan that. /b,The Gemara asks: bAnd do we requirethat one live in a city for btwelve months for all matters? But isn’t it taughtin a ibaraita /i: If one lives in city for bthirty days,he must contribute btothe bcharity platterfrom which food is distributed to the poor. If he lives there for bthree months,he must contribute btothe charity bbox.If he lives there for bsixmonths, he must contribute btothe bclothingfund. If he lives there for bninemonths, he must contribute btothe bburialfund. If he lives there for btwelvemonths, he must contribute btothe bcolumns of the city [ ilepassei ha’ir /i],i.e., for the construction of a security fence. bRabbi Asi saidthat bRabbi Yoḥa said: When we learned twelve months in the mishna, we learnedthat with regard to contributing btothe bcolumns of the city,money used for protecting and strengthening the city, but not for other matters., bAnd Rabbi Asi saysthat bRabbi Yoḥa says: Allare required to contribute btothe bcolumns of the city, andmoney is collected for that purpose beven from orphans. But the Sagesare bnotrequired to contribute, bsince the Sages do not need protection. Rav Pappa said:Money is collected beven from orphans for thecity bwall, for thecity bhorseman, and for the guard [ iuletarzina /i]of the city armory, bbut the Sages do not require protection. The principle of the matteris: Money is collected beven from orphansfor banything from which theyderive bbenefit. /b,It is reported that bRabba imposeda contribution to a certain bcharity on the orphans of the house of bar Maryon. Abaye said to him: But didn’t Rav Shmuel bar Yehuda teach: One does not impose a charityobligation bon orphans even forthe sake of bredeeming captives,since they are minors and are not obligated in the mitzvot? Rabba bsaid to him: I did this to elevate themin standing, i.e., so that people should honor them as generous benefactors; not in order that the poor should benefit.,Incidental to this story, the Gemara relates that bIfera Hurmiz, the mother of King Shapur,king of Persia, bsent a purse [ iarneka /i]full bof dinars to Rav Yosef. She saidto him: bLetthe money be used bfor a great mitzva. Rav Yosef sat and consideredthe question: bWhatdid Ifera Hurmiz mean when she attached a condition to the gift, saying that it should be used for ba great mitzva? Abaye said to him: From what Rav Shmuel bar Yehuda taught,that bone does not impose a charityobligation bon orphans even forthe sake of bredeeming captives, learn from this /b |
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63. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 49a. א"כ משהאשה יולדת משבחת אלא שמין את הולדות כמה הן יפין ונותן לבעל ואם אין לה בעל נותן ליורשיו,היתה שפחה ונשתחררה או גיורת פטור:, big strongגמ׳ /strong /big טעמא דמתכוין לחבירו הא מתכוין לאשה משלם דמי ולדות לימא תיהוי תיובתא דרב אדא בר אהבה דאמר רב אדא בר אהבה שוורים שנתכוונו לאשה פטורים מדמי ולדות,אמר לך רב אדא בר אהבה הוא הדין דאפי' נתכוונו לאשה נמי פטורים מדמי ולדות והא דקתני שור שהיה מתכוין לחבירו איידי דקא בעי למיתנא סיפא אדם שהיה מתכוין לחבירו דהכי כתיב קרא קתני רישא נמי שור שהיה מתכוין לחבירו,אמר רב פפא שור שנגח את השפחה ויצאו ילדיה משלם דמי ולדות מאי טעמא חמרתא מעברתא בעלמא הוא דאזיק דאמר קרא (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור:,כיצד משלם דמי ולדות: דמי ולדות שבח ולדות מיבעי ליה הכי נמי קאמר כיצד משלם דמי ולדות ושבח ולדות שמין את האשה כמה היא יפה עד שלא ילדה וכמה היא יפה משילדה:,אמר רשב"ג א"כ משהאשה יולדת משבחת: מאי קאמר אמר רבה ה"ק וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,תניא נמי הכי וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,רבא אמר הכי קתני וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין את הולדות ונותנין לבעל ושבח ולדות חולקין,תניא נמי הכי אמר רשב"ג וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין נזק בפני עצמו וצער בפני עצמו ושמין את הולדות ונותנין לבעל ושבח ולדות חולקין,קשיא דרשב"ג אדרשב"ג,ל"ק כאן במבכרת כאן בשאינה מבכרת,ורבנן דאמרי שבח ולדות נמי לבעל מאי טעמא כדתנן ממשמע שנאמר (שמות כא, כב) ויצאו ילדיה איני יודע שהיא הרה מה ת"ל הרה לומר לך שבח הריון לבעל,ורשב"ג האי הרה מאי דריש ביה מבעי ליה לכדתניא ר"א בן יעקב אומר לעולם אינו חייב עד שיכנה כנגד בית ההריון אמר רב פפא לא תימא כנגד בית הריון ממש אלא כל היכא דסליק ביה שיחמא לולד לאפוקי יד ורגל דלא:,היתה שפחה ונשתחררה או גיורת פטור: אמר רבה לא שנו אלא שחבל בה בחיי הגר ומת הגר דכיון דחבל בה בחיי הגר זכה בהו גר וכיון דמת הגר זכה בהו מן הגר אבל חבל בה לאחר מיתת הגר זכיא לה איהי בגוייהו ומיחייב לשלומי לה לדידה,א"ר חסדא מרי דיכי אטו ולדות צררי נינהו וזכיא בהו אלא איתיה לבעל זכה ליה רחמנא ליתיה לבעל לא,מיתיבי הכה את האשה ויצאו ילדיה נותן נזק וצער לאשה ודמי ולדות לבעל אין הבעל נותן ליורשיו אין האשה נותן ליורשיה היתה שפחה ונשתחררה או גיורת זכה,אמרי ומי עדיפא ממתניתין דאוקימנא שחבל בה בחיי הגר ומת הגר הכא נמי שחבל בה בחיי הגר ומת הגר ואיבעית אימא לאחר מיתת הגר | 49a. bIf so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases. Rather,the court bappraises how much the offspring are worth, andthe one liable for the damage bgivesthat amount bto the husband. And if she does not have a husband,e.g., her husband died, he bgivesthe money bto his heirs. /b,If the pregt woman bwasa Canaanite bmaidservant andthen bshe was emancipated, or a convert,and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is bexemptfrom pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman., strongGEMARA: /strong The first clause of the mishna indicates that bthe reasonthe owner is exempt from paying compensation for the offspring when an ox unintentionally gores a pregt woman is specifically bthat it was intending togore banotherox. By inference, if it bwas intending togore bthe woman,the owner bpays compensation formiscarried boffspring. Shall we saythat this bshould be a conclusive refutationof the opinion bof Rav Adda bar Ahava, as Rav Adda bar Ahava says:With regard to boxen that intended togore ba womanand then did so, the owners are bexemptfrom paying bcompensation formiscarried boffspring? /b,The Gemara answers that bRav Adda bar Ahavacould have bsaid to you: The same is true, that evenif the oxen bintended togore bthe woman,the owners are balso exempt frompaying bcompensation formiscarried boffspring.As for bthat which is taughtin the mishna: bAn ox that was intending togore banotherox, it bistaught this way bsince it wants to teach the latter clause: A person that was intending toinjure banotherperson, bas thiscase is bwrittenexplicitly in bthe verse:“And if men struggle and hurt a pregt woman and her offspring emerge” (Exodus 21:22). In the case in the verse, the assailant intended to injure another person but injured the woman instead. Therefore, the mishna balso teaches the first clausein that style: bAn ox that was intending togore banotherox., bRav Pappa says:In the case of ban ox that goreda Canaanite bmaidservant, and her offspring emergeddue to miscarriage, the owner bpays compensation formiscarried boffspring. What is the reason?The ox binjured a mere pregt donkey.With regard to the matter of compensation for offspring, who would be the property of the master were they to be born, a Canaanite slave is considered property of the master. bAsthe bverse statesthat Abraham addressed Eliezer, who was a Canaanite, by saying: b“You remain here with [ iim /i] the donkey”(Genesis 22:5), on which the Sages expound that he was alluding to the idea that Eliezer is of ba people [ iam /i] that is similar to a donkey.Therefore, the case of an ox goring a Canaanite maidservant is not included in the Torah’s exemption from paying compensation for miscarried offspring.,§ The mishna teaches: bHow does he pay compensation formiscarried boffspring?The court appraises how much the value of the woman increased due to the offspring. The Gemara asks: Would this be a correct interpretation of the term: bCompensation formiscarried boffspring?If this is how the sum is calculated, the mishna bshould havestated: How does he pay bthe increasein value due to bthe offspring?The Gemara answers: bThat is also whatthe itanna bis saying: How does he pay compensation formiscarried boffspring and the increasein value due to bthe offspring?In other words, apart from evaluating the compensation for the miscarried offspring, the court also bappraisesthe value bof the womanby calculating how much shewould be bworthif sold as a maidservantbefore giving birth, and how much shewould be bworth after giving birth. /b,he mishna teaches: bRabban Shimon ben Gamliel said: If so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases.The Gemara asks: bWhat isRabban Shimon ben Gamliel bsaying? Rabba said: This iswhat he bis saying: But isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth,since the concern for her dying during childbirth, which lowers her monetary value prior to giving birth, is no longer a concern? bRather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bThisexplanation of Rabban Shimon ben Gamliel’s statement bis also taughtin a ibaraita /i: bBut isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth? Rather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bRava said: This is whatRabban Shimon ben Gamliel bis teaching: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring?A pregt woman’s monetary value is increased on account of her pregcy, beyond the monetary value of the offspring. bRather,the court bappraisesthe value of bthe offspring and givesit bto the husband. Andin addition, bthehusband and wife bdivide the increasein her value due to the boffspring. /b, bThisexplanation of Rabban Shimon ben Gamliel’s opinion bis also taughtin a ibaraita /i: bRabban Shimon ben Gamliel said: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring? Rather,the court bappraises damage by itself and pain by itself, and appraisesthe value of bthe offspring and givesit bto the husband, and thehusband and wife bdivide the increasein her value due to the boffspring. /b,The Gemara asks: The opinion bof Rabban Shimon ben Gamlielin the first ibaraita /i, that the woman’s value decreases because of pregcy, poses ba difficulty for that of Rabban Shimon ben Gamlielin the second ibaraita /i, that it increases.,The Gemara answers: This is bnot difficult,since each ibaraitais referring to a different case: bHere,the first ibaraita /i, which stated that the woman’s value increases after giving birth, is referring btoa woman bgiving birth toher bfirstborn.Her value decreases prior to birth out of concern that she might die in childbirth. bThere,the second ibaraita /i, which stated that her value increases due to pregcy, is referring btoa woman bwho is not giving birth toher bfirstborn. /b,The Gemara asks: bAnd what is the reasonof bthe Rabbisin the second ibaraita /i, bwho say: The increasein her value due to bthe offspringis balsogiven bto the husband?The Gemara answers: They derive it from a redundancy in a verse, bas we learnedin a ibaraita /i: The verse states: “And hurt a pregt woman and her offspring emerge” (Exodus 21:22). bFrom the fact that it is stated: “And her offspring emerge,” don’t I knowby inference bthat she was pregt?If so, bwhatis the meaning when bthe verse states: “A pregtwoman,” and not just “a woman”? bTo inform youthat even the bincreasein her value due to bthe pregcyis given bto the husband. /b,The Gemara asks: bAnd what ihalakha bdoes Rabban Shimon ben Gamliel expound on thisextra word b“pregt”?The Gemara answers: bHe requires it for that which is taughtin a ibaraita /i: bRabbi Eliezer ben Ya’akov saysthat one who injures a woman bis never liableto pay compensation for miscarried offspring bunless he strikes her opposite the womb,i.e., on the abdomen. bRav Pappa said: Do not saythat it must be bliterally opposite the womb. Rather,he is liable if she was struck banywhere that the wound’simpact could breach the offspring,i.e., any part of the torso, bto excludea wound to her bhand or foot, for whichhe is bnotliable, since it could be argued that it was not the wound to the hand or foot that caused the miscarriage.,§ The mishna teaches: If the pregt woman bwas a maidservant andthen bshe was emancipated, or a convert,he is bexemptfrom the payment of damages for miscarried offspring. bRabba says: They taughtthis ihalakha bonlyin a case bwhere one injured her during the lifetime of the convert,i.e., her husband, band the convert diedbefore the payment was given. The reason for this is bthat sincethe assailant binjured her during the lifetime of the convert, the convert acquiresthe money, although it is still in the possession of the one liable for the damage. bAnd once the convert dieswithout heirs, the money is ownerless. Therefore, the assailant bacquires it from the convert.Since anyone can assume ownership of ownerless property, the assailant, who already possesses the money, becomes the owner. bBut if he injured her after the convert had died, she acquiresthe money, band he must pay the woman herself. /b, bRav Ḥisda saidin amazement: bMaster of this ruling! Is that to saythat compensation for the boffspring islike bbundlesof money, band she acquires themwhen her husband dies? Rabba seems to understand that the pregt woman assumes ownership of the offspring by virtue of being in possession of them when the husband dies, and therefore has the right to compensation for them. That is not the case. bRather,if bthe husband is present, the Merciful One grantscompensation for the offspring bto him,but if bthe husband is notalive, the Torah does bnotgrant compensation to anyone else.,The Gemara braises an objectionagainst the opinion of Rabba from the following: If the assailant bstruck the woman and her offspring emergeddue to miscarriage, bhe givescompensation for bdamage and pain to the woman and compensation formiscarried boffspring to the husband.If bthe husband is notalive, bhe givesthe compensation for the offspring bto his heirs.If bthe woman is notalive, bhe givesthe payment owed to her bto her heirs.If bshe was a maidservant andthen bshe was emancipated, or a convert,the assailant bacquiresthe money. This indicates that if the husband is no longer alive, the woman doesn’t receive anything.,The Sages bsaidin response to this: bBut isthe ibaraita bpreferable to the mishna, which we interpretedas a referring to case bwhere he injured her during the lifetime of the convert, and the convertthen bdied? Here also,it must be explained bthat he injured her during the lifetime of the convert, and the convertthen bdied. And if you wish, sayinstead that he injured her even bafter the death of the convert. /b |
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64. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 43b. אמר רב גידל אמר רב האי סמלק מברכין עלויה בורא עצי בשמים אמר רב חננאל אמר רב הני חלפי דימא מברכין עלייהו בורא עצי בשמים אמר מר זוטרא מאי קראה (יהושע ב, ו) והיא העלתם הגגה ותטמנם בפשתי העץ,(רב משרשיא אמר) האי נרקום דגנוניתא מברכין עלויה בורא עצי בשמים דדברא בורא עשבי בשמים אמר רב ששת הני סיגלי מברכין עלייהו בורא עשבי בשמים אמר מר זוטרא האי מאן דמורח באתרוגא או בחבושא אומר ברוך שנתן ריח טוב בפירות,אמר רב יהודה האי מאן דנפיק ביומי ניסן וחזי אילני דקא מלבלבי אומר ברוך שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות להתנאות בהן בני אדם אמר רב זוטרא בר טוביה אמר רב מנין שמברכין על הריח שנאמר (תהלים קנ, ו) כל הנשמה תהלל יה איזהו דבר שהנשמה נהנית ממנו ואין הגוף נהנה ממנו הוי אומר זה הריח,ואמר רב זוטרא בר טוביה אמר רב עתידים בחורי ישראל שיתנו ריח טוב כלבנון שנאמר (הושע יד, ז) ילכו יונקותיו ויהי כזית הודו וריח לו כלבנון:,ואמר רב זוטרא בר טוביה אמר רב מאי דכתיב (קהלת ג, יא) את הכל עשה יפה בעתו מלמד שכל אחד ואחד יפה לו הקב"ה אומנתו בפניו,אמר רב פפא היינו דאמרי אינשי תלה ליה קורא לדבר אחר ואיהו דידיה עביד,ואמר רב זוטרא בר טוביה אמר רב אבוקה כשנים וירח כשלשה איבעיא להו אבוקה כשנים בהדי דידיה או דילמא אבוקה כשנים לבר מדידיה ת"ש וירח כשלשה אי אמרת בשלמא בהדי דידיה שפיר אלא אי אמרת לבר מדידיה ארבעה למה לי והאמר מר לאחד נראה ומזיק לשנים נראה ואינו מזיק לשלשה אינו נראה כל עיקר אלא לאו שמע מינה אבוקה כשנים בהדי דידיה שמע מינה:,ואמר רב זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר רבי שמעון חסידא ואמרי לה אמר רבי יוחנן משום רבי שמעון בן יוחי נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים מנלן מתמר שנאמר (בראשית לח, כה) היא מוצאת וגו':,ת"ר הביאו לפניו שמן והדס ב"ש אומרים מברך על השמן ואח"כ מברך על ההדס וב"ה אומרים מברך על ההדס ואח"כ מברך על השמן אמר ר"ג אני אכריע שמן זכינו לריחו וזכינו לסיכתו הדס לריחו זכינו לסיכתו לא זכינו א"ר יוחנן הלכה כדברי המכריע,רב פפא איקלע לבי רב הונא בריה דרב איקא אייתו לקמייהו שמן והדס שקל רב פפא בריך אהדס ברישא והדר בריך אשמן אמר ליה לא סבר לה מר הלכה כדברי המכריע אמר ליה הכי אמר רבא הלכה כב"ה ולא היא לאשתמוטי נפשיה הוא דעבד,ת"ר הביאו לפניהם שמן ויין ב"ש אומרים אוחז השמן בימינו ואת היין בשמאלו מברך על השמן וחוזר ומברך על היין ב"ה אומרים אוחז את היין בימינו ואת השמן בשמאלו מברך על היין וחוזר ומברך על השמן וטחו בראש השמש ואם שמש ת"ח הוא טחו בכותל מפני שגנאי לתלמיד חכם לצאת לשוק כשהוא מבושם,ת"ר ששה דברים גנאי לו לתלמיד חכם אל יצא כשהוא מבושם לשוק ואל יצא יחידי בלילה ואל יצא במנעלים המטולאים ואל יספר עם אשה בשוק ואל יסב בחבורה של עמי הארץ ואל יכנס באחרונה לבית המדרש ויש אומרים אף לא יפסיע פסיעה גסה ואל יהלך בקומה זקופה,אל יצא כשהוא מבושם לשוק א"ר אבא בריה דר' חייא בר אבא אמר רבי יוחנן במקום שחשודים על משכב זכור אמר רב ששת לא אמרן אלא בבגדו אבל בגופו זיעה מעברא ליה אמר רב פפא ושערו כבגדו דמי ואמרי לה כגופו דמי,ואל יצא יחידי בלילה משום חשדא ולא אמרן אלא דלא קביע ליה עידנא אבל קביע ליה עידנא מידע ידיע דלעידניה קא אזיל,ואל יצא במנעלים המטולאים מסייע ליה לרבי חייא בר אבא דאמר ר' חייא בר אבא גנאי הוא לתלמיד חכם שיצא במנעלים המטולאים איני והא ר' חייא בר אבא נפיק אמר מר זוטרא בריה דרב נחמן בטלאי על גבי טלאי ולא אמרן אלא בפנתא אבל בגילדא לית לן בה ובפנתא לא אמרן אלא באורחא אבל בביתא לית לן בה ולא אמרן אלא בימות החמה אבל בימות הגשמים לית לן בה,ואל יספר עם אשה בשוק אמר רב חסדא ואפילו היא אשתו תניא נמי הכא אפילו היא אשתו ואפילו היא בתו ואפילו היא אחותו לפי שאין הכל בקיאין בקרובותיו,ואל יסב בחבורה של עמי הארץ מאי טעמא דילמא אתי לאמשוכי בתרייהו,ואל יכנס אחרונה לבית המדרש משום דקרו ליה פושע,וי"א אף לא יפסיע פסיעה גסה דאמר מר פסיעה גסה נוטלת אחד מת"ק ממאור עיניו של אדם מאי תקנתיה להדריה בקדושא דבי שמשי,ואל יהלך בקומה זקופה דאמר מר המהלך בקומה זקופה אפילו ארבע אמות כאילו דוחק רגלי שכינה דכתיב (ישעיהו ו, ג) מלא כל הארץ כבודו: | 43b. bRav Giddel saidthat bRav said: Over this jasmine [ isimlak /i], one recites: Who creates fragrant trees. Rav Ḥael saidthat bRav said: Over these spikenards,which grow next to bthe sea, one recites: Who creates fragrant trees. Mar Zutra said: What is the versefrom which we derive that even a plant with soft stalks can be called a tree? From the verse: b“She had taken them up to the roof and hidden them under the trees of flax”(Joshua 2:6); evidently, even stalks of flax are called “trees.”, bRav Mesharshiya said: Over this garden daffodil one recites: Who creates fragrant trees,while over a wild daffodil that grows bin the field,one recites: bWho creates fragrant plants. Rav Sheshet said: Overfragrant bviolets one recites: Who creates fragrant plants. Mar Zutra said: One who smells a citron [ ietrog /i] or a quince recites: Blessed…who gave pleasant fragrance in fruits. /b,On a related topic, the Gemara cites that bRav Yehuda said: One who goes out during Nisan and sees trees that are blossoming recites: Blessed…who has withheld nothing from His world, and has created in it beautiful creatures and trees for human beings to enjoy. Rav Zutra bar Toviya saidthat bRav said: From whereis it derived bthat one recites a blessing over scent? As it is stated: “Let every soul praise the Lord”(Psalms 150:6). He explains the verse: bWhat is it from which the soul derives benefit and the body does not derive benefit from it? You must say: That is scent.Even over items from which only the soul derives benefit, one must recite a blessing and praise God., bAnd Rav Zutra bar Toviya saidthat bRav said: The young men of Israel are destined to emit a sweet scent as the Lebanon, as it is stated: “His branches shall spread and his beauty will be as the olive tree, and his fragrance as Lebanon”(Hosea 14:7)., bAnd Rav Zutra bar Toviya saidthat bRav said: What isthe meaning of bthat which is written: “He has made everything beautiful in its time,and he has placed the world in their heart, yet so man cannot find out the work that God has done from the beginning even to the end” (Ecclesiastes 3:11)? This bteaches that each and every individual, God has made his work pleasant for him in his own eyes.In that way, each individual will be satisfied with his work, enabling the world to function properly., bRav Pappa said: This isthe proverb bthat people say: Hang a heart of palm on a pig, and he willcontinue bto perform hisstandard activities. Although hearts of palm are a delicacy, a pig will roll it in the mud as is his wont. Every creature has its own particular tastes, and one cannot draw conclusions with regard to one based on the standards of another., bAnd Rav Zutra bar Toviya saidthat bRav said:For one walking on a dark path, if he has ba torchin his hand, bit is like twowere walking on that path bandthe light of the bmoon is like three.The Gemara braises a dilemma: Is a torch like two includingthe one carrying the torch bor perhaps a torch is like two besides himfor a total of three? bCome and heara proof from that which Rav said: bAnd the moon is like three. Granted, if you saythree bincluding him,it works out bwell. However, if you saythree bbesides him, why do I need four,what purpose do they serve? bDidn’t the Master say: To onewalking alone, a demon bcan be seen and causehim bharm. To twopeople, a demon can be seen banddoes not bcausethem bharm. To threepeople, bit cannot be seen at all.Four people are no better than three. bRather, can’t we learn from thisthat ba torch is like two,means two bincluding him.The Gemara comments: Indeed, bconclude from this. /b, bAnd Rav Zutra bar Toviya saidthat bRav said; and some say Rav Ḥana bar Bizna saidthat bRabbi Shimon Ḥasida said; and some say Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: It is preferable,from an ethical perspective, bfor one to throw himself into a fiery furnace rather than humiliate another in public. From where do wederive this? bFrom Tamar,the daughter-in-law of Judah, when she was taken out to be burned, bas it is stated: “As she was brought forth,she sent to her father-in-law, saying I am pregt by the man to whom these belong, and she said examine these, to whom does this seal, cord and staff belong?” (Genesis 38:25). Despite her dire situation, she did not reveal that she was pregt with Judah’s child; rather, she left the decision to him, to avoid humiliating him in public., bThe Sages taught:If bthey brought before himboth scented boil anda bmyrtlebranch, bBeit Shammai say: One recites a blessing over the oilfirst band over the myrtlebranch bthereafter /b. bAnd Beit Hillel say: One recites a blessing over the myrtlebranch first band over the oil thereafter. Rabban Gamliel said: I will decidethis dispute in favor of the opinion of Beit Shammai, that one should recite a blessing over the oil first, as it is more significant. With regard to boil; we are privilegedto enjoy bits fragrance and we are privilegedto enjoy it by banointingourselves with bit.With regard to the bmyrtlebranch; bwe are privilegedto enjoy bits fragrance, we are not privilegedto enjoy it by banointingourselves with bit. Rabbi Yoḥa said: The ihalakhais in accordance withthe opinion of bthe decisor,Rabban Gamliel.,The Gemara relates: bRav Pappa happenedto come bto the house of Rav Huna, son of Rav Ika. They brought before himboth scented boil anda bmyrtlebranch. bRav Pappa took and recited a blessingover the bmyrtle branch first and then recited a blessingover the boil.Rav Huna bsaid to him:And bdoes the Master not holdthat bthe ihalakhais in accordancewith the opinion of bthe decisor?If so, you should have recited a blessing over the oil first. Rav Pappa said: bRava said the following: The ihalakhais in accordance withthe opinion of bBeit Hillel.The Gemara comments: bThat is not so,as Rava did not issue that ruling. bRather, Rav Pappa didthis bin order to extricate himselffrom an unpleasant situation and justify his conduct., bOur Sages taughtin a ibaraita /i: If bthey brought before themboth scented boil and wine, Beit Shammai say: He grasps the oil in his righthand, since he recites a blessing over the oil first, band the wine in his lefthand. bHe recites a blessing over the oil and then he recites a blessing over the wine. Beit Hillel saythe opposite: bHe grasps the wine in his righthand band the oil in his lefthand. bHe recites a blessing over the wine and then he recites a blessing over the oil. Andafter he has recited a blessing over the oil and anointed his hands with it, bhe smearsit bon the head of the servantso that his hands will not remain perfumed. bAnd if the servant is a Torah scholar, he smearsthe oil bon the wall, as it is unbecoming for a Torah scholar to go out perfumed into the marketplace. /b,Tangential to the mention of conduct unbecoming a Torah scholar, bthe Sages taughtin a ibaraita /i: bSix things are disgraceful for a Torah scholar: He may not go out perfumed into the marketplace; he may not go outof his house balone at night; he may not go outwearing bpatched shoes; he may not converse with a woman in the marketplace; he may not reclineand participate in a meal bin the company of ignoramuses; and he may not be the last to enter the study hall. And some saythat bhe may not take long strides and he may not walk with an upright posture. /b,The Gemara elaborates on the statements of the ibaraita /i. bHe may not go out perfumed into the marketplace; Rabbi Abba, son of Rabbi Ḥiyya bar Abba, saidthat bRabbi Yoḥa said:This prohibition only applies bin a place where they are suspected of homosexuality.One who goes out into the marketplace perfumed, will arouse suspicion. bRav Sheshet said: We only said this with regard to his clothingthat was perfumed, bbut with regard to his body,it is permitted, as bhis sweat causes the fragrance to dissipate. Rav Pappa said:In this regard, bhis hair isconsidered blike his clothing. And some say: His hair isconsidered blike his body. /b, bHe may not go outof his house balone at night because of suspicionof promiscuity. bAndtherefore bthis was onlyprohibited bif he does not have a set timeduring the night to study with his teacher, bbutif bhe has a set time,everyone bknows that he is going tostudy with his teacher at bhis set time,and they will not be suspicious of him., bHe may not go outwearing bpatched shoes.This bsupportsthe statement of bRabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba said: It is disgraceful for a Torah scholar to go outwearing bpatched shoes.The Gemara challenges: bIs that so? Didn’t Rabbi Ḥiyya bar Abbahimself bgo outwearing patched shoes? bMar Zutra, son of Rav Naḥman, said:It is only prohibited when the shoe has ba patch upon a patch. And we only said this with regard topatches on bthe upperpart of the shoe bbutif the patch is bon the sole, this does notapply. bAnd with regard topatches on bthe upperpart of the shoe, bwe only said thiswhen he is out bon the road, but in his house, we need notbe concerned. bAnd we only said this with regard to the summerwhen the patches would be visible to all, bbut during the rainy season,when the mud obscures the view of the patches, bwe need notbe concerned., bHe may not converse with a woman in the marketplace. Rav Ḥisda said: Even if she is his wife. This was also taughtin a ibaraita /i: One may not converse with a woman in the market, beven if she is his wife, even if she is his daughter and even if she is his sister,for bnot everyone is well-versed inthe identity of bhis female relativesand they will suspect that he is talking to women who are not his relatives., bHe may not reclineand participate in a meal bin the company of ignoramuses.The Gemara explains: bWhat is the reason? Perhaps he will be drawn after themand emulate them., bHe may not be the last to enter the study hall.The Gemara explains: bBecause theywill bcall him negligent,in other words, careless and lazy., bAnd some say he may not take long strides, as the Master said: A long stride takesaway bone five-hundredth of a person’s eyesight.The Gemara asks: bWhat is his remedyif he took long strides? The Gemara responds: bHe can restore itby drinking the wine of ikiddushonShabbat beve. /b, bAnd he may not walk with an upright posture,but slightly bowed, bas the Master said: One who walks with an upright postureand in an arrogant manner, beven four cubits,it is bas if he is pushing away the feet of the Divine Presence,as bit is written: “The entire world is full of His glory”(Isaiah 6:3). One who walks in an arrogant way shows a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place. |
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65. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
| 44a. is bmore lowlythan a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.,§ bThe Sages taught: This iḥilazon /i,which bisthe source of the sky-blue dye used in ritual fringes, has the following characteristics: bIts body resembles the sea, its form resemblesthat of ba fish, it emerges once in seventy years, and with its blood one dyeswool bsky-bluefor ritual fringes. It is scarce, and btherefore it is expensive. /b,It bis taughtin a ibaraitathat bRabbi Natan says: There is no mitzva,however bminor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how muchreward is given. bGo and learn fromthe following incident concerning bthe mitzva of ritual fringes. /b,There was ban incident involving a certain man who was diligent about the mitzva of ritual fringes.This man bheard that there was a prostitute inone of bthe cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time tomeet with bher. When his time came, he came and sat at the entranceto her house., bThe maidservant ofthat prostitute bentered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every oneof them there was ba laddermade bof silver, and the topbed was the one that was made bof gold. /b, bShe went up and sat naked on the topbed, band he too went upin order bto sit naked facing her.In the meantime, bhis four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him:I take an oath by the igappaof Rome that I will not allow youto go buntil you tell me what defect you saw in me. /b, bHe said to her:I take an oath by bthe Templeservice bthat I never saw a woman as beautiful as you. Butthere is bone mitzvathat bthe Lord, our God, commanded us, and its name is ritual fringes, and inthe passage where bitis commanded, bit is written twice: “I am the Lord your God”(Numbers 15:41). The doubling of this phrase indicates: bI am the one who will punishthose who transgress My mitzvot, band I am the one who will rewardthose who fulfill them. bNow,said the man, the four sets of ritual fringes bappeared to me asif they were bfour witnesseswho will testify against me., bShe said to him: I will not allow youto go buntil you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrotethe information band placedit bin her hand. /b, bShe arose and divided all of her property,giving bone-thirdas a bribe bto the government, one-third to the poor, and she took one-thirdwith her bin her possession, in addition to those bedsof gold and silver., bShe came to the study hall of Rabbi Ḥiyyaand bsaid to him: My teacher, instructyour students bconcerning me andhave them bmake me a convert.Rabbi Ḥiyya bsaid to her: My daughter, perhaps you set your sights on one of the studentsand that is why you want to convert? bShe tookthe bnotethe student had given her bfrom her hand and gave it toRabbi Ḥiyya. bHe said to her: Go take possession of your purchase. /b, bThose beds that she had arranged for him in a prohibitedfashion, bshenow barranged for him in a permittedfashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: bThis is the reward given to him in this world, andwith regard bto the World-to-Come, I do not know how muchreward he will be given.,§ bRav Yehuda says:In the case of ba borrowed cloak, forthe first bthirty days it is exempt from ritual fringes; from then onit is bobligated. /b,The Gemara notes: bThatdistinction bis also taughtin a ibaraita /i: In the case of bone who resides in a guesthouse [ ipundaki /i] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, forthe first bthirty dayshe is bexempt from themitzva of imezuza /i; from then onhe is bobligated. But one who rents a house in Eretz Yisraelmust baffix a imezuzaimmediately, due tothe bsettlement of Eretz Yisrael. /b,§ The mishna teaches: Absence of the bphylacteries ofthe barm does not preventfulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. bRav Ḥisda said: They taughtthis bonlyin a case bwhere one hasthe other phylacteries, but they are not with him or he is unable to wear them for some reason. bButif bhe does not havethe other phylacteries at all, then their absence bdoes preventthe fulfillment of the mitzva to don the phylacteries that he has.,Later on, the students bsaid to him:Do byoustill bsaythat? Rav Ḥisda bsaid to them: No, ratherI would say the opposite: Concerning bone who does not havethe ability to fulfill btwo mitzvot, should he also not performthe bone mitzvathat he does have the ability to fulfill? The Gemara asks: bAnd what did he hold initiallywhen he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic bdecree, lest he be negligentand not try to acquire the phylacteries that he lacks., bRav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot.This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18)., bAnd anyone who does not have ritual fringes on his garments violates five positive mitzvot.This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: “That they prepare for themselves strings…and they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord” (Numbers 15:38–39). An additional command appears in the verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12)., bAnd any priest who does not ascend the platformto recite the Priestly Benediction bviolates three positive mitzvotexpressed in the verses: “So you shall bless the children of Israel; you shall say to them” (Numbers 6:23), and: “And they shall put My name upon the children of Israel” (Numbers 6:27)., bAnyone who does not have a imezuzain his doorway violates two positive mitzvot,stated in the verses: b“And you shall write themon the doorposts of your house” (Deuteronomy 6:9), and: b“And you shall write themon the doorposts of your house” (Deuteronomy 11:20)., bAnd Reish Lakish says: Anyone who dons phylacteries livesa blong life, as it is stated: /b |
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66. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 68a. אפילו נדה נמי אלמה אמר אביי הכל מודים בבא על הנדה ועל הסוטה שאין הולד ממזר אמר חזקיה אמר קרא (ויקרא טו, כד) ותהי נדתה עליו אפילו בשעת נדתה תהא בה הויה,מכדי איכא לאקושה לנדה ואיכא לאקושה לאחות אשה מאי חזית דמקשת להו לאחות אשה אקשה לנדה קולא וחומרא לחומרא מקשינן,רב אחא בר יעקב אמר אתיא בק"ו מיבמה ומה יבמה שהיא בלאו לא תפסי בה קידושין חייבי מיתות וחייבי כריתות לא כל שכן אי הכי שאר חייבי לאוין נמי,אמר רב פפא חייבי לאוין בהדיא כתיב בהו (דברים כא, טו) כי תהיין לאיש שתי נשים האחת אהובה והאחת שנואה וכי יש שנואה לפני המקום ואהובה לפני המקום אלא אהובה אהובה בנישואיה שנואה שנוא' בנישואיה וקאמר רחמנא כי תהיין,ולר"ע דאמר אין קידושין תופסין בחייבי לאוין כי תהיין במאי מוקים באלמנה לכ"ג וכר' סימאי,דתניא רבי סימאי אומר מן הכל היה ר"ע עושה ממזר חוץ מאלמנה לכהן גדול שהרי אמרה תורה (ויקרא כא, ו) לא יחלל חילולים עושה ואין עושה ממזרות,ולר' ישבב דאמר בואו ונצווח על עקיבא בן יוסף שהיה אומר כל שאין לו ביאה בישראל הולד ממזר הניחא לר' ישבב אי לאפוקי מדר' סימאי קאתי שפיר,אלא אי טעמא דנפשיה קאמר ואפי' חייבי עשה במאי מוקים לה,בבעולה לכ"ג ומאי שנא משום דהוי ליה עשה שאין שוה בכל,ורבנן אדמוקי לה בחייבי לאוין נוקמא בחייבי עשה,הני חייבי עשה במאי נינהו אי שתיהן מצריות שתיהן שנואות אי אחת מצרית ואחת ישראלית שתי נשים מעם אחד בעינן אי בעולה לכהן גדול מי כתיב תהיין לכהן,ורבי עקיבא בעל כורחיך שבקיה לקרא דהוי דחיק ומוקי אנפשיה,וכל מי שאין לה עליו וכו' שפחה כנענית מנלן אמר רב הונא אמר קרא (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור אשכחן דלא תפסי בה קדושי | 68a. then bevenif he betrothed ba menstruating woman as well,his betrothal should not be effective and the offspring should be a imamzer /i, as a menstruating woman is included in the list in that chapter of those with whom sexual intercourse is forbidden. If so, bwhydid bAbaye say: All concede with regard to one who engages in intercourse with a menstruating woman or with a isota /i,a woman forbidden to her husband on suspicion of being unfaithful to him, bthat the offspring is not a imamzer /i? Ḥizkiyya said:In the case of a menstruating woman, bthe verse states: “And her impurity be [ iut’hi /i] upon him”(Leviticus 15:24), from which it is derived that beven at the time of her impurity,the type of bbecoming [ ihavaya /i]stated with regard to betrothal (see Deuteronomy 24:2) bshouldapply bto her.The Gemara is interpreting the connection between the words iut’hiand ihavaya /i, as both share the same Hebrew root.,The Gemara asks: bAfter all, there isthe possibility bof juxtaposingall other forbidden relatives bto a menstruating woman, and there isalso the possibility bof juxtaposingthem bto a wife’s sister. What did you see that you juxtaposed them to a wife’s sister?Why not bjuxtapose theminstead bto a menstruating woman?The Gemara answers: When there is an option of juxtaposing a case in a manner that leads to ba leniency, orjuxtaposing it to a ihalakhathat entails ba stringency, we juxtaposeit in a fashion that leads bto a stringency. /b, bRav Aḥa bar Ya’akov saidthat there is a different source for the ihalakhathat betrothal is ineffective with forbidden relatives: This principle bis derived bymeans of ban ia fortiori /iinference bfromthe case of ba iyevama /i: Just as a iyevama /i,before she is released from the iyavamthrough iḥalitza /i, bisforbidden bbya mere bprohibition,which entails lashes, and yet bbetrothal is not effective with her,with regard to bthosepeople with whom sexual intercourse renders one bliable toreceive the bdeathpenalty bor liable tobe punished with ikaret /i,is it bnot all the more sothe case that betrothal should not be effective in these cases? The Gemara asks: bIf so,meaning that this is the source, one should balsoderive that betrothal is ineffective with any botherpeople with whom one bisonly bliablefor violating ba prohibitionof engaging in intercourse, by means of the same analogy.,Rav Pappa says: It bis written explicitlyin the Torah that a man can betroth women bwith whom he is liablefor violating ordinary bprohibitionsof intercourse. The Torah states in a different context: b“If a man has two wives, the one beloved and the one hated”(Deuteronomy 21:15). Rav Pappa asks rhetorically: bBut is there one who is hated before the Omnipresent and one who is beloved before the Omnipresent? Rather, “beloved”means bbeloved in her marriage,i.e., her marriage is permitted; b“hated”means bhated in her marriage,i.e., her marriage involves the violation of a prohibition. bAnddespite the fact that the latter marriage is between a man and a woman who are forbidden to one another, their union still has the status of a marriage, as bthe Merciful One states: “If a man hastwo wives,” i.e., he is married to both of them.,The Gemara asks: bAnd according tothe opinion of bRabbi Akiva, who says: Betrothal does not take effecteven bwiththose women with whom one bisonly bliablefor violating ba prohibitionof engaging in intercourse, bwith regard to whatcase bdoes he establishthe verse: b“If a man hastwo wives”? The Gemara answers: He explains that this verse is referring bto a widowmarried bto a High Priest, andthis is bin accordance withthe opinion of bRabbi Simai. /b, bAs it is taughtin a ibaraitathat bRabbi Simai says: From allrelationships that involve prohibitions, bRabbi Akiva would renderthe offspring ba imamzer /i, except forthe marriage of ba widow to a High Priest, as the Torah said: “And he shall not profane [ iyeḥallel /i]”(Leviticus 21:15), which teaches that bhe renders them profane [ iḥillulim /i],i.e., his children from this marriage are iḥalalim /i, bbut he does not renderthem labeled with imamzerstatus. /b,The Gemara asks: bAndwhat can be said baccording tothe opinion of bRabbi Yeshevav, who says: Come, let us shout at Akiva ben Yosef, who would say:In beverycase where ba Jew may not engage in intercoursewith a particular woman, and he does so, bthe offspringthat results from this union bis a imamzer /i,even the child of a widow and a High Priest? bThis works out welleven baccording tothe opinion of bRabbi Yeshevav if he comes to exclude the reason of Rabbi Simai,i.e., if he means to take issue with the ruling of Rabbi Akiva in the specific case mentioned by Rabbi Simai, that of a widow married to a High Priest, then Rabbi Yeshevav too concedes that according to the opinion of Rabbi Akiva, betrothal does take effect in a case where a positive mitzva is violated by the betrothal. Accordingly, one can establish the phrase “and the one hated” (Deuteronomy 21:15) as referring to those whose marriage entailed the violation of a positive mitzva., bBut ifhe states ba reasoning of his own,i.e., he states an independent statement critical of Rabbi Akiva’s ruling that the child of any illicit union is a imamzer /i, bandit is a categorical statement that applies to all illicit unions, beven those liablefor violating ba positive mitzva,i.e., Rabbi Akiva holds that even the offspring of this relationship is a imamzer /i, bwith regard to whatcase bdoes he interpretthe “hated” woman of the above verse?,The Gemara answers: Rabbi Yeshevav would say that the verse is referring bto a non-virginmarried bto a High Priest,as there is a positive mitzva that a High Priest should marry a virgin. The Gemara asks: bAndin bwhatway bisthis case bdifferent fromthe previous ones? If Rabbi Yeshevav holds that a child born of any act of intercourse prohibited by a positive mitzva is a imamzer /i, the marriage of a non-virgin to a High Priest likewise involves the violation of a positive mitzva. The Gemara answers: bBecause it is a positive mitzva that is not equally applicable to all,and since this command applies only to a High Priest and not to other Jews, its violation is considered less severe than that of other positive mitzvot.,The Gemara asks: bAndwith regard to bthe Rabbis,who disagree with Rabbi Akiva’s opinion, brather than establishingthe verse: “If a man has two wives, the one beloved and the one hated” (Deuteronomy 21:15), as referring btothose who are bliable forviolating bprohibitions, let them establish itas referring bto those liable forviolating ba positive mitzva.In other words, betrothal should not be effective if it involves the violation of a prohibition. And as for the “hated” woman whose marriage is nevertheless valid, mentioned in that verse, this is referring to one whose engaging in sexual intercourse violates a positive mitzva.,The Gemara responds: bThesecases where they are bliablefor violating ba positive mitzva, what are they? Ifyou say that bbothwives are bEgyptianconverts, bthey are both hated,as both marriages are prohibited. bIfyou claim that bone is an Egyptian woman and the other a Jewish womanof unflawed lineage, this cannot be the case, as bwe require “two wives” from the same nation,since the Torah equates the two women. bIfthe hated one is ba non-virginmarried bto a High Priest,this too is problematic, as, bis it written: If a priest hastwo wives? The verse merely says: “If a man has two wives.” Consequently, the verse cannot be interpreted as referring to those who are liable for violating a positive mitzva.,The Gemara asks: bButaccording to the opinion of bRabbi Akiva,that betrothal that involves a prohibition does not take effect, this verse can be referring only to a non-virgin who marries a High Priest, or marriage to a female Egyptian convert, which involve the violation of positive mitzvot. Can the verse really be interpreted as concerning such unlikely cases? The Gemara answers: bYou are forced to leave this verseaside, bas it establishes itself asdealing with ba difficultcase. In other words, as Rabbi Akiva claims that betrothal is ineffective if any prohibition is involved, he has no choice but to explain the verse that says: “If a man has two wives,” in this forced manner.,§ The mishna teaches: bAndin banycase bwherea woman bcannotjoin in betrothal bwith himor with others, the offspring is like her. This ruling refers specifically to a Canaanite maidservant or a gentile woman. The Gemara asks: bFrom where do wederive that betrothal with ba Canaanite maidservantis ineffective? bRav Huna says: The verse statesthat Abraham commanded his slaves: b“You abide here with [ iim /i] the donkey”(Genesis 22:5), which alludes to the fact that his slaves belong to ba nation [ iam /i] similar to a donkey;just as betrothal is ineffective with animals, it is likewise ineffective with Canaanite maidservants. The Gemara comments: bWe have found that betrothal is ineffective witha Canaanite maidservant; |
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67. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין | 92a. bthe people [ ileom /i] shall curse him [ iyikkevuhu /i],but blessing shall be upon the head of one who provides” (Proverbs 11:26). bAndthe term ileom /iis referring to bnothing other than fetuses, as it is stated:“Two nations are in your womb, and two peoples shall be separated from your bowels; band the one ileomshall overcome the other ileom /i”(Genesis 25:23). bAnd ikabbo /iis referring to bnothing other than curse, as it is statedin the statement of Balaam: b“How can I curse one who is not cursed [ ikabbo /i] by God?”(Numbers 23:8). bAnd ibar /iis referring to bnothing other than Torah, as it is stated: “Pay homage to ibarlest He be angry”(Psalms 2:12), i.e., observe the Torah to avoid God’s wrath., bUlla bar Yishmael says: One perforates like a sievea person who withholds ihalakhafrom a student. bIt is written here:“He who withholds ibar /i, bthe people iyikkevuhu /i”(Proverbs 11:26), band it is written there: “And he bored [ ivayyikkov /i] a hole in its lid of it”(II Kings 12:10). bAnd Abaye says:One perforates him blike a launderers’ utensilused for sprinkling water on garments., bAnd if one teachesthe student ihalakharather than withholding it, bwhat is his reward? Rava saysthat bRav Sheshet says: He is privilegedto receive bblessings like Joseph, as it is statedat the end of that verse: b“But blessing shall be upon the head of one who provides [ imashbir /i]”(Proverbs 11:26). bAnd imashbir /iis referring to bnoone bother than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [ ihamashbir /i] to all the people of the land”(Genesis 42:6)., bRav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [ iumarveh /i] shall be satisfied himself [ iyoreh /i]”(Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word imarveh /i: iMem /i, ireish /i, ivav /i, iheh /i, one arrives at the word imoreh /i, meaning teaches. The verse means that one who teaches [ imoreh /i] will teach [ iyoreh /i] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. bRava says: From whereis bresurrection of the deadderived bfrom the Torah?It is derived from a verse, bas it is stated: “Let Reuben live and not die,in that his men become few” (Deuteronomy 33:6). This is interpreted: b“Let Reuben live” in this world “and not die” in the World-to-Come. Ravina saysthat resurrection is derived bfrom here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace”(Daniel 12:2). bRav Ashi saysproof is derived bfrom here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days”(Daniel 12:13).,§ bRabbi Elazar says: Any communal leader who leads the community calmly,without anger and honestly, bis privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them”(Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. bAnd Rabbi Elazar says: Great is knowledge, as it was placed between two letters,two names of God, bas it is stated: “For a God of knowledge is the Lord”(I Samuel 2:3)., bAnd Rabbi Elazar says: Great is the Holy Temple, as ittoo bwas placed between two letters,two names of God, bas it is stated:“The place in which to dwell that bYou have made, Lord, the Temple, Lord, which Your hands have prepared”(Exodus 15:17). bRav Adda Karḥina’a objects tothe explanation that being placed between two names of God accords significance. bIf that is so,the same should hold true for vengeance. Shall one say: bGreatis bvengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth”(Psalms 94:1)?,Rabbi Elazar bsaid to him: In its context, indeed,vengeance is great, bin accordance withthe statement bof Ulla. As Ulla sayswith regard to bthese two appearances:“O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), bwhyare both necessary? bOne,the second verse, is necessary bfor the attribute ofdivine bgood,with which God gave the Torah at Sinai, band one,the first verse, is necessary bfor the attribute ofdivine bpunishment,with which God exacts vengeance against the enemies and oppressors of the Jewish people., bAnd Rabbi Elazar says:With regard to bany person in whom there is knowledge,it is bas though the Temple was built in his days, as this,knowledge, bwas placed between two letters and that,the Temple, bwas placed between two letters. /b, bAnd Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches”(Proverbs 24:4)., bAnd Rabbi Elazar says:With regard to bany person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor”(Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy., bAnd Rabbi Elazar says:With regard to banyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place imazorunder you, in whom there is no discernment”(Obadiah 1:7). bAnd imazor /imeans bnothing other than afflictions,based on the parallel with another verse, bas it is stated: “And Ephraim saw his sickness and Judah his wound [ imezoro /i]”(Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill., bAnd Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge”(Isaiah 5:13)., bAnd Rabbi Elazar says:With regard to bany house in which there are no matters of Torah heard at night, the fireof Gehenna bconsumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a isaridin his tent”(Job 20:26). iSarid /iis referring to bnoone bbut a Torah scholar, as it is stated: “And among the iseridim /i, those whom the Lord shall call”(Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna., bAnd Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [ isarid /i]; therefore his prosperity shall not endure”(Job 20:21). iSarid /iis referring to bnoone bbut Torah scholars, as it is stated: “And among the iseridim /i, those whom the Lord shall call.”No prosperity will come to one who does not share his food with a Torah scholar., bAnd Rabbi Elazar says: Anyone who does not leave bread on his tableat the end of his meal indicating his gratitude to God for providing him more than enough bnever sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.” /b,The Gemara asks: bBut doesn’t Rabbi Elazar say:With regard to banyone who leaves piecesof bread bon his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [ iGad /i] and offer blended wine for Destiny”(Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation iGad /i, which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is bnot difficult: Thiscase, where leaving pieces of bread is a form of idol worship, applies bwhen there is a wholeloaf together bwiththe pieces, as the addition of the pieces is clearly for idol worship; bthatcase, where failure to leave bread on the table is criticized, applies bwhen there is no wholeloaf together bwiththe pieces., bAnd Rabbi Elazar says:With regard to banyone who amendsthe truth bin his speech, it is as though he worships idols.As, bit is written here,in the verse where Jacob sought to resist taking his father’s blessing from Esau: b“And I shall seem to him a deceiver [ imetate’a /i]”(Genesis 27:12), band it is written therewith regard to idol worship: b“They are vanity, the work of deception [ itatuim /i]”(Jeremiah 10:15)., bAnd Rabbi Elazar says:With regard to banyone who looks at nakedness [ ierva /i], his bow is emptied,i.e., he will be robbed of his potency, bas it is stated: “Your bow is stripped bare [ ierya /i]”(Habakkuk 3:9)., bAnd Rabbi Elazar says: Forever be in the dark,i.e., anonymous, bandyou will continue to bexist. Rabbi Zeira says: We learna similar idea in a mishna bas well( iNega’im2:3): In ba dark house, one does not open windows toilluminate bitin order bto seewhether or not bitsblemish is bleprosy,and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: bConclude fromthat mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. bRabbi Tavi saysthat bRabbi Yoshiya says: Whatis the meaning of that bwhich is written:“There are three that are never satisfied… bthe grave, and the barren womb, and earth that does not receive sufficient water”(Proverbs 30:15–16)? bAnd what does a grave have to do with a womb? Rather,they are juxtaposed bto say to you: Just as a womb takes in and gives forth, so too a grave takes in andalso bgives forth,with the resurrection of the dead., bAnd arethese bmatters notinferred ia fortiori /i: Ifwith regard to ba womb, into which one introducesthe embryo bin secret, one removesthe baby bfrom itaccompanied bbythe bloud soundsof the woman crying out during childbirth, then with regard to bthe grave, into which one introducesthe corpse bwith soundsof wailing and mourning the dead, bis it not right that one removesfrom it the resurrected dead accompanied bbythe bloud soundsof the resurrected multitudes? bFrom herethere is ba response tothose who bsay: There is no resurrection of the deadderived bfrom the Torah. /b, bThe school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem”(Isaiah 4:3). bJust asthe bHoly One exists forever, so too will they exist forever. /b |
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68. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 61a. קברי עובדי כוכבים אינן מטמאין באהל שנא' (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם אתם קרויין אדם ואין העובדי כוכבים קרויין אדם,מיתיבי (במדבר לא, מ) ונפש אדם ששה עשר אלף משום בהמה,(יונה ד, יא) אשר יש בה הרבה משתים עשרה רבוא אדם אשר לא ידע בין ימינו לשמאלו (ובהמה רבה) משום בהמה,(במדבר לא, יט) כל הורג נפש וכל נוגע בחלל תתחטאו דלמא איקטיל חד מישראל ורבנן לא נפקד ממנו איש ור' שמעון בן יוחי לא נפקד ממנו איש לעבירה,רבינא אמר נהי דמעטינהו קרא מאטמויי באהל דכתיב (במדבר יט, יד) אדם כי ימות באהל ממגע ומשא מי מעטינהו קרא:, big strongמתני׳ /strong /big אירס את האלמנה ונתמנה להיות כהן גדול יכנוס ומעשה ביהושע בן גמלא שקדש את מרתא בת ביתוס ומנהו המלך להיות כה"ג וכנסה שומרת יבם שנפלה לפני כהן הדיוט ונתמנה להיות כה"ג אע"פ שעשה בה מאמר הרי זה לא יכנוס:, big strongגמ׳ /strong /big ת"ר מנין שאם אירס את האלמנה ונתמנה להיות כהן גדול שיכנוס ת"ל (ויקרא כא, יד) יקח אשה א"ה שומרת יבם נמי אשה ולא יבמה:,מעשה ביהושע וכו': מנהו אין נתמנה לא אמר רב יוסף קטיר קחזינא הכא דאמר רב אסי תרקבא דדינרי עיילה ליה מרתא בת ביתוס לינאי מלכא עד דמוקי ליה ליהושע בן גמלא בכהני רברבי:, big strongמתני׳ /strong /big כהן גדול שמת אחיו חולץ ולא מייבם:, big strongגמ׳ /strong /big קא פסיק ותני לא שנא מן האירוסין ולא שנא מן הנשואין בשלמא מן הנשואין עשה ולא תעשה הוא ואין עשה דוחה ל"ת ועשה אלא מן האירוסין יבא עשה וידחה את לא תעשה,גזירה ביאה ראשונה אטו ביאה שניה:, big strongמתני׳ /strong /big כהן הדיוט לא ישא אילונית אלא א"כ יש לו אשה ובנים רבי יהודה אומר אע"פ שיש לו אשה ובנים לא ישא אילונית שהיא זונה האמורה בתורה וחכמים אומרים אין זונה אלא גיורת ומשוחררת ושנבעלה בעילת זנות:, big strongגמ׳ /strong /big א"ל ריש גלותא לרב הונא מ"ט משום פריה ורביה אפריה ורביה כהנים הוא דמפקדי וישראל לא מפקדי אמר ליה משום דקא בעי למיתני סיפא רבי יהודה אומר אע"פ שיש לו אשה | 61a. bThe graves of gentiles do not renderitems bimpure though a tent, as it is stated: “And you My sheep, the sheep of My pasture, are men [ iadam /i]”(Ezekiel 34:31), from which it is derived that byou,the Jewish people, bare called men [ iadam /i] but gentiles are not called men [ iadam /i].Since the Torah introduces the ihalakhaof ritual impurity of a tent with the words: “When a man [ iadam /i] dies in a tent” (Numbers 19:14), this ihalakhaapplies only to corpses of Jews but not those of gentiles.,The Gemara braises an objectionbased upon the verse with regard to captives taken during the war against Midian: b“And the persons [ inefesh adam /i] were sixteen thousand”(Numbers 31:40), which indicates that gentiles are also referred to as iadam /i. The Gemara answers: They are given this title bdue tothe need to distinguish the people taken captive from the banimalsthat were taken as spoils of war.,The Gemara raises another difficulty based upon a verse with regard to the city of Nineveh: b“Wherein are more than one hundred and twenty thousand men [ iadam /i] that cannot discern between their right hand and their left hand, and also much cattle”(Jonah 4:11). The Gemara answers: There, too, the gentiles are given this title bdue tothe need to distinguish them from the banimalsmentioned in the verse.,The Gemara continues to question Rabbi Shimon’s ruling based upon a verse pertaining to the war against Midian: b“Whoever has killed anyone, and whoever has touched any slain, purify yourselves”(Numbers 31:19). This indicates that gentile corpses convey ritual impurity. The Gemara answers: bPerhaps a Jew was killed,and the concern was for impurity caused by his corpse. bAnd the Rabbisreply that the verse attests: b“Not one man of us is missing”(Numbers 31:49). No Jewish soldiers fell in battle, and therefore the concern for impurity must have been due to the corpses of gentiles. bAnd Rabbi Shimon ben Yoḥairesponds: The intent of that verse is that bnot one man of us is missingdue to btransgression,i.e., none of them sinned., bRavina saidthat the explanation above is unnecessary: bGranted, the verse excludedgentiles bfrom renderingitems bimpure through a tent, as it is written: “When a man [ iadam /i] dies in a tent”(Numbers 19:14); but bdid the verse exclude them fromrendering items impure via btouching and carrying?Since gentile corpses convey impurity in these ways, they could have rendered impure the Jews involved in the war with Midian, even according to Rabbi Shimon ben Yoḥai., strongMISHNA: /strong If a priest bbetrothed a widow and wassubsequently bappointed to be High Priest, he may marryher. bAndthere was ban incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos,a widow, band the kingsubsequently bappointed him to be High Priest, andhe nevertheless bmarried her.Conversely, in the case of ba widow waiting for her iyavamwho happened before a common priest,i.e., the priest was her iyavam /i, band he wassubsequently bappointed to be High Priest,then beven if hehad already bperformed levirate betrothal with her, he may not marry her,because she is a widow., strongGEMARA: /strong bThe Sages taught: From whereis it derived bthat ifa priest bbetrothed a widow and wassubsequently bappointed to be High Priest, that he may marryher? bThe verse states: “Shall he take for a wife”(Leviticus 21:14), an inclusive phrase that indicates that he may marry her in this situation despite the general prohibition for a High Priest to marry a widow. The Gemara asks: bIf so, a widow waiting for her iyavam /ishould balsobe permitted to a High Priest. The Gemara answers: The word b“wife”indicates that this does bnotinclude ba iyevama /i,who was not initially his wife but his brother’s.,The mishna related ban incident with Yehoshuaben Gamla. The Gemara notes that the mishna states that the king bappointed him, yes,but bnotthat he bwasworthy of being bappointed. Rav Yosef said: I see a conspiracy here,as this was clearly not a proper appointment by the priests and the Sanhedrin but rather a political appointment, bas Rav Asi said: Marta bat Baitos broughta vessel the size of ba half- ise’a[ itarkav /i]full bof dinars to King Yannai until he appointed Yehoshua ben Gamla High Priest. /b, strongMISHNA: /strong bA High Priest whose brother diedwithout children bperforms iḥalitzaand he does not perform levirate marriage,as he may not marry a widow., strongGEMARA: /strong The Gemara comments: The mishna bteachesthis ihalakha bcategorically,indicating that bit is no differentif she is his brother’s widow bfrom betrothal, and it is no differentif she is his widow bfrom marriage.The Gemara analyzes this ihalakha /i: bGranted,she is forbidden to him if she was widowed bfrom marriage, as,if he were to marry her, bitwould be a violation of both the bpositive mitzvathat the High Priest marry a virgin bandthe bprohibitionfor him to marry a widow. bAnd a positive mitzva,i.e., levirate marriage, bdoes not override a prohibition and a positivemitzva together. bHowever,if she was a widow bfrom betrothaland is therefore still a virgin, bthe positive mitzvaof levirate marriage bshould come and override the prohibitionfor a High Priest to marry a widow.,The Gemara answers: By Torah law, levirate marriage is permitted in this case. However, there is a rabbinic bdecreeprohibiting their bfirstact of bintercourse due totheir bsecondact of bintercourse.After they have engaged in intercourse once, they have fulfilled the mitzva of levirate marriage, and any subsequent act of intercourse would constitute a violation of the prohibition without the fulfillment of a mitzva., strongMISHNA: /strong bA common priest may not marry a sexually underdeveloped woman [ iaylonit /i],who is incapable of bearing children, bunless healready bhas a wife and children. Rabbi Yehuda says: Evenif bhe has a wife and children, he may not marry a sexually underdeveloped woman, as she is the izona /iabout whom it is bstated in the Torahthat a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. bAnd the Rabbis say: The onlywomen in the category of izona /i,who are therefore forbidden to a priest, are ba female convert, a freedmaidservant, bandany woman bwho engaged in licentious sexual intercoursewith a man she is prohibited from marrying., strongGEMARA: /strong bThe Exilarch said to Rav Huna: What is the reasonfor the ihalakhathat a priest may not marry a sexually underdeveloped woman? It is bbecausehe is obligated to fulfill the mitzva to bbe fruitful and multiply. Is itonly bpriests who were commanded to be fruitful and multiply, but Israelites were not commanded?Why does the mishna specify that a priest may not marry a sexually underdeveloped woman? Rav Huna bsaid to him:This ihalakhadoes in fact apply even to Israelites, and the itannamentions priests bbecause he wants to teachit in a way that would parallel bthe latter clauseof the mishna, which states that bRabbi Yehuda says: Evenif bhe has a wife /b |
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69. Eusebius of Caesarea, Preparation For The Gospel, 9.22.4-9.22.6 (3rd cent. CE - 4th cent. CE)
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70. Anon., Avot Derabbi Nathan A, 12 (6th cent. CE - 8th cent. CE)
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71. Anon., Joseph And Aseneth, 7.5, 8.5
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72. Babylonian Talmud, Avodah Zarah, None
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73. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3
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