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Tiresias: The Ancient Mediterranean Religions Source Database



6280
Hebrew Bible, Esther, 2.22-2.23


וַיִּוָּדַע הַדָּבָר לְמָרְדֳּכַי וַיַּגֵּד לְאֶסְתֵּר הַמַּלְכָּה וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי׃And the thing became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai’s name.


וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל־עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ׃And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king.


Intertexts (texts cited often on the same page as the searched text):

18 results
1. Hebrew Bible, Esther, 1.10-1.12, 2.3, 2.8-2.9, 2.14-2.15, 2.21, 2.23, 3.1-3.15, 4.5-4.16, 6.1-6.2, 6.14, 7.9 (9th cent. BCE - 3rd cent. BCE)

1.11. לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃ 1.12. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃ 2.3. וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל־מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת־כָּל־נַעֲרָה־בְתוּלָה טוֹבַת מַרְאֶה אֶל־שׁוּשַׁן הַבִּירָה אֶל־בֵּית הַנָּשִׁים אֶל־יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרוּקֵיהֶן׃ 2.8. וַיְהִי בְּהִשָּׁמַע דְּבַר־הַמֶּלֶךְ וְדָתוֹ וּבְהִקָּבֵץ נְעָרוֹת רַבּוֹת אֶל־שׁוּשַׁן הַבִּירָה אֶל־יַד הֵגָי וַתִּלָּקַח אֶסְתֵּר אֶל־בֵּית הַמֶּלֶךְ אֶל־יַד הֵגַי שֹׁמֵר הַנָּשִׁים׃ 2.9. וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת־תַּמְרוּקֶיהָ וְאֶת־מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת־לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת־נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃ 2.14. בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל־בֵּית הַנָּשִׁים שֵׁנִי אֶל־יַד שַׁעֲשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא־תָבוֹא עוֹד אֶל־הַמֶּלֶךְ כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם׃ 2.15. וּבְהַגִּיעַ תֹּר־אֶסְתֵּר בַּת־אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח־לוֹ לְבַת לָבוֹא אֶל־הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת־אֲשֶׁר יֹאמַר הֵגַי סְרִיס־הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כָּל־רֹאֶיהָ׃ 2.21. בַּיָּמִים הָהֵם וּמָרְדֳּכַי יֹשֵׁב בְּשַׁעַר־הַמֶּלֶךְ קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי־סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף וַיְבַקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרֹשׁ׃ 2.23. וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל־עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ׃ 3.1. וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים׃ 3.1. אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כָּל־הַשָּׂרִים אֲשֶׁר אִתּוֹ׃ 3.2. וְכָל־עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן כִּי־כֵן צִוָּה־לוֹ הַמֶּלֶךְ וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה׃ 3.3. וַיֹּאמְרוּ עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ לְמָרְדֳּכָי מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְוַת הַמֶּלֶךְ׃ 3.4. וַיְהִי באמרם [כְּאָמְרָם] אֵלָיו יוֹם וָיוֹם וְלֹא שָׁמַע אֲלֵיהֶם וַיַּגִּידוּ לְהָמָן לִרְאוֹת הֲיַעַמְדוּ דִּבְרֵי מָרְדֳּכַי כִּי־הִגִּיד לָהֶם אֲשֶׁר־הוּא יְהוּדִי׃ 3.7. בַּחֹדֶשׁ הָרִאשׁוֹן הוּא־חֹדֶשׁ נִיסָן בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן מִיּוֹם לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר׃ 3.8. וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃ 3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 3.13. וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃ 3.14. פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכָל־מְדִינָה וּמְדִינָה גָּלוּי לְכָל־הָעַמִּים לִהְיוֹת עֲתִדִים לַיּוֹם הַזֶּה׃ 3.15. הָרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה וְהַמֶּלֶךְ וְהָמָן יָשְׁבוּ לִשְׁתּוֹת וְהָעִיר שׁוּשָׁן נָבוֹכָה׃ 4.5. וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ מִסָּרִיסֵי הַמֶּלֶךְ אֲשֶׁר הֶעֱמִיד לְפָנֶיהָ וַתְּצַוֵּהוּ עַל־מָרְדֳּכָי לָדַעַת מַה־זֶּה וְעַל־מַה־זֶּה׃ 4.6. וַיֵּצֵא הֲתָךְ אֶל־מָרְדֳּכָי אֶל־רְחוֹב הָעִיר אֲשֶׁר לִפְנֵי שַׁעַר־הַמֶּלֶךְ׃ 4.7. וַיַּגֶּד־לוֹ מָרְדֳּכַי אֵת כָּל־אֲשֶׁר קָרָהוּ וְאֵת פָּרָשַׁת הַכֶּסֶף אֲשֶׁר אָמַר הָמָן לִשְׁקוֹל עַל־גִּנְזֵי הַמֶּלֶךְ ביהודיים [בַּיְּהוּדִים] לְאַבְּדָם׃ 4.8. וְאֶת־פַּתְשֶׁגֶן כְּתָב־הַדָּת אֲשֶׁר־נִתַּן בְּשׁוּשָׁן לְהַשְׁמִידָם נָתַן לוֹ לְהַרְאוֹת אֶת־אֶסְתֵּר וּלְהַגִּיד לָהּ וּלְצַוּוֹת עָלֶיהָ לָבוֹא אֶל־הַמֶּלֶךְ לְהִתְחַנֶּן־לוֹ וּלְבַקֵּשׁ מִלְּפָנָיו עַל־עַמָּהּ׃ 4.9. וַיָּבוֹא הֲתָךְ וַיַּגֵּד לְאֶסְתֵּר אֵת דִּבְרֵי מָרְדֳּכָי׃ 4.11. כָּל־עַבְדֵי הַמֶּלֶךְ וְעַם־מְדִינוֹת הַמֶּלֶךְ יוֹדְעִים אֲשֶׁר כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר יָבוֹא־אֶל־הַמֶּלֶךְ אֶל־הֶחָצֵר הַפְּנִימִית אֲשֶׁר לֹא־יִקָּרֵא אַחַת דָּתוֹ לְהָמִית לְבַד מֵאֲשֶׁר יוֹשִׁיט־לוֹ הַמֶּלֶךְ אֶת־שַׁרְבִיט הַזָּהָב וְחָיָה וַאֲנִי לֹא נִקְרֵאתי לָבוֹא אֶל־הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם׃ 4.12. וַיַּגִּידוּ לְמָרְדֳּכָי אֵת דִּבְרֵי אֶסְתֵּר׃ 4.13. וַיֹּאמֶר מָרְדֳּכַי לְהָשִׁיב אֶל־אֶסְתֵּר אַל־תְּדַמִּי בְנַפְשֵׁךְ לְהִמָּלֵט בֵּית־הַמֶּלֶךְ מִכָּל־הַיְּהוּדִים׃ 4.14. כִּי אִם־הַחֲרֵשׁ תַּחֲרִישִׁי בָּעֵת הַזֹּאת רֶוַח וְהַצָּלָה יַעֲמוֹד לַיְּהוּדִים מִמָּקוֹם אַחֵר וְאַתְּ וּבֵית־אָבִיךְ תֹּאבֵדוּ וּמִי יוֹדֵעַ אִם־לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת׃ 4.15. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל־מָרְדֳּכָי׃ 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 6.1. בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃ 6.1. וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃ 6.2. וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי עַל־בִּגְתָנָא וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף אֲשֶׁר בִּקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 6.14. עוֹדָם מְדַבְּרִים עִמּוֹ וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ וַיַּבְהִלוּ לְהָבִיא אֶת־הָמָן אֶל־הַמִּשְׁתֶּה אֲשֶׁר־עָשְׂתָה אֶסְתֵּר׃ 7.9. וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן־הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה־הָעֵץ אֲשֶׁר־עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר־טוֹב עַל־הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו׃ 1.10. On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king," 1.11. to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on." 1.12. But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him." 2.3. and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them;" 2.8. So it came to pass, when the king’s commandment and his decree was published, and when many maidens were gathered together unto Shushan the castle, to the custody of Hegai, that Esther was taken into the king’s house, to the custody of Hegai, keeper of the women." 2.9. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women." 2.14. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name." 2.15. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her." 2.21. in those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus." 2.23. And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king." 3.1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him." 3.2. And all the king’s servants, that were in the king’s gate, bowed down, and prostrated themselves before Haman; for the king had so commanded concerning him. But Mordecai bowed not down, nor prostrated himself before him." 3.3. Then the king’s servants, that were in the king’s gate, said unto Mordecai: ‘Why transgressest thou the king’s commandment?’" 3.4. Now it came to pass, when they spoke daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s words would stand; for he had told them that he was a Jew." 3.7. In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar." 3.8. And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them." 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring." 3.13. And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey." 3.14. The copy of the writing, to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day." 3.15. The posts went forth in haste by the king’s commandment, and the decree was given out in Shushan the castle; and the king and Haman sat down to drink; but the city of Shushan was perplexed." 4.5. Then called Esther for Hathach, one of the king’s chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was." 4.6. So Hathach went forth to Mordecai unto the broad place of the city, which was before the king’s gate." 4.7. And Mordecai told him of all that had happened unto him, and the exact sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them." 4.8. Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, to show it unto Esther, and to declare it unto her; and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him, for her people." 4.9. And Hathach came and told Esther the words of Mordecai." 4.10. Then Esther spoke unto Hathach, and gave him a message unto Mordecai:" 4.11. ’All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law for him, that he be put to death, except such to whom the king shall hold out the golden sceptre, that he may live; but I have not been called to come in unto the king these thirty days.’" 4.12. And they told to Mordecai Esther’s words." 4.13. Then Mordecai bade them to return answer unto Esther: ‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews." 4.14. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’" 4.15. Then Esther bade them return answer unto Mordecai:" 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’" 6.1. On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king." 6.2. And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus." 6.14. While they were yet talking with him, came the king’s chamberlains, and hastened to bring Haman unto the banquet that Esther had prepared." 7.9. Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’"
2. Hebrew Bible, Exodus, 6.3, 33.12 (9th cent. BCE - 3rd cent. BCE)

6.3. וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃ 6.3. וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה׃ 33.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 6.3. and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name יהוה I made Me not known to them." 33.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight."
3. Hebrew Bible, Genesis, 3.14, 12.1-12.3 (9th cent. BCE - 3rd cent. BCE)

3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’"
4. Hebrew Bible, Psalms, 50.8, 147.9 (9th cent. BCE - 3rd cent. BCE)

50.8. לֹא עַל־זְבָחֶיךָ אוֹכִיחֶךָ וְעוֹלֹתֶיךָ לְנֶגְדִּי תָמִיד׃ 147.9. נוֹתֵן לִבְהֵמָה לַחְמָהּ לִבְנֵי עֹרֵב אֲשֶׁר יִקְרָאוּ׃ 50.8. I will not reprove thee for thy sacrifices; and thy burnt-offerings are continually before Me." 147.9. He giveth to the beast his food, And to the young ravens which cry."
5. Hebrew Bible, 1 Samuel, 3.21 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, Isaiah, 42.9 (8th cent. BCE - 5th cent. BCE)

42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them."
7. Hebrew Bible, Joshua, 4.7 (8th cent. BCE - 5th cent. BCE)

4.7. וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃ 4.7. then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’"
8. Hebrew Bible, Judges, 19 (8th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, Daniel, 1.7-1.10, 2.5-2.6, 2.9, 2.11, 2.16, 2.24, 2.26, 2.28-2.30, 7.16 (2nd cent. BCE - 2nd cent. BCE)

1.7. וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9. וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃ 2.5. עָנֵה מַלְכָּא וְאָמַר לכשדיא [לְכַשְׂדָּאֵי] מִלְּתָא מִנִּי אַזְדָּא הֵן לָא תְהוֹדְעוּנַּנִי חֶלְמָא וּפִשְׁרֵהּ הַדָּמִין תִּתְעַבְדוּן וּבָתֵּיכוֹן נְוָלִי יִתְּשָׂמוּן׃ 2.6. וְהֵן חֶלְמָא וּפִשְׁרֵהּ תְּהַחֲוֺן מַתְּנָן וּנְבִזְבָּה וִיקָר שַׂגִּיא תְּקַבְּלוּן מִן־קֳדָמָי לָהֵן חֶלְמָא וּפִשְׁרֵהּ הַחֲוֺנִי׃ 2.9. דִּי הֵן־חֶלְמָא לָא תְהוֹדְעֻנַּנִי חֲדָה־הִיא דָתְכוֹן וּמִלָּה כִדְבָה וּשְׁחִיתָה הזמנתון [הִזְדְּמִנְתּוּן] לְמֵאמַר קָדָמַי עַד דִּי עִדָּנָא יִשְׁתַּנֵּא לָהֵן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֻנַּנִי׃ 2.11. וּמִלְּתָא דִי־מַלְכָּה שָׁאֵל יַקִּירָה וְאָחֳרָן לָא אִיתַי דִּי יְחַוִּנַּהּ קֳדָם מַלְכָּא לָהֵן אֱלָהִין דִּי מְדָרְהוֹן עִם־בִּשְׂרָא לָא אִיתוֹהִי׃ 2.16. וְדָנִיֵּאל עַל וּבְעָה מִן־מַלְכָּא דִּי זְמָן יִנְתֵּן־לֵהּ וּפִשְׁרָא לְהַחֲוָיָה לְמַלְכָּא׃ 2.24. כָּל־קֳבֵל דְּנָה דָּנִיֵּאל עַל עַל־אַרְיוֹךְ דִּי מַנִּי מַלְכָּא לְהוֹבָדָה לְחַכִּימֵי בָבֶל אֲזַל וְכֵן אֲמַר־לֵהּ לְחַכִּימֵי בָבֶל אַל־תְּהוֹבֵד הַעֵלְנִי קֳדָם מַלְכָּא וּפִשְׁרָא לְמַלְכָּא אֲחַוֵּא׃ 2.26. עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל דִּי שְׁמֵהּ בֵּלְטְשַׁאצַּר האיתיך [הַאִיתָךְ] כָּהֵל לְהוֹדָעֻתַנִי חֶלְמָא דִי־חֲזֵית וּפִשְׁרֵהּ׃ 2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ 2.29. אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃ 7.16. קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃ 1.7. And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego." 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 1.9. And God granted Daniel mercy and compassion in the sight of the chief of the officers." 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’" 2.5. The king answered and said to the Chaldeans: ‘The thing is certain with me; if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill." 2.6. But if ye declare the dream and the interpretation thereof, ye shall receive of me gifts and rewards and great honour; only declare unto me the dream and the interpretation thereof.’" 2.9. that, if ye make not known unto me the dream, there is but one law for you; and ye have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that ye can declare unto me the interpretation thereof.’" 2.11. And it is a hard thing that the king asketh, and there is none other that can declare it before the king, except the gods, whose dwelling is not with flesh.’" 2.16. Then Daniel went in, and desired of the king that he would give him time, that he might declare unto the king the interpretation." 2.24. Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and said thus unto him: ‘Destroy not the wise men of Babylon; bring me in before the king, and I will declare unto the king the interpretation.’" 2.26. The king spoke and said to Daniel, whose name was Belteshazzar: ‘Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?’" 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:" 2.29. as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass." 2.30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart." 7.16. I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:"
10. Septuagint, 1 Maccabees, 2.8, 2.23 (2nd cent. BCE - 2nd cent. BCE)

2.8. Her temple has become like a man without honor; 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command.
11. Septuagint, Judith, 8.10, 12.11, 12.15, 13.9 (2nd cent. BCE - 0th cent. CE)

8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 12.11. And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us. 12.15. So she got up and arrayed herself in all her woman's finery, and her maid went and spread on the ground for her before Holofernes the soft fleeces which she had received from Bagoas for her daily use, so that she might recline on them when she ate. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid
12. Anon., The Life of Adam And Eve, 14.3 (1st cent. CE - 5th cent. CE)

13. Mishnah, Eduyot, 1.12-1.14 (1st cent. CE - 3rd cent. CE)

1.12. These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai:A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai." 1.13. Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai." 1.14. A vessel of earthenware can protect everything [in it from contracting impurity], according to Beth Hillel. But Beth Shammai says: “It protects only food and liquids and [other] vessels of earthenware.” Beth Hillel said to them: “Why?” Beth Shammai said to them: “Because it is [itself] impure with respect to an ignoramus, and no impure vessel can screen [against impurity].” Beth Hillel said to them: “And did you not pronounce pure the food and liquids inside it?” Beth Shammai said to them: “When we pronounced pure the food and liquids inside it, we pronounced them pure for him [the ignoramus] only, but when you pronounced the vessel pure you pronounced it pure for yourself and for him.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai."
14. New Testament, John, 4.25 (1st cent. CE - 1st cent. CE)

4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things.
15. Anon., Genesis Rabba, 39.11 (2nd cent. CE - 5th cent. CE)

39.11. וְאֶעֶשֶׂךָ לְגוֹי גָּדוֹל (בראשית יב, ב), אָמַר לוֹ וּמִנֹחַ לֹא הֶעֱמַדְתָּ שִׁבְעִים אֻמּוֹת, אָמַר לוֹ אוֹתָהּ אֻמָּה שֶׁכָּתוּב בָּהּ (דברים ד, ז): כִּי מִי גּוֹי גָּדוֹל, אֲנִי מַעֲמִיד מִמָּךְ. אָמַר רַבִּי בֶּרֶכְיָה אֶתֶּנְךָ וַאֲשִׂימְךָ, אֵין כְּתִיב כָּאן, אֶלָּא וְאֶעֶשְׂךָ, מִשֶּׁאֲנִי עוֹשֶׂה אוֹתְךָ בְּרִיָּה חֲדָשָׁה אַתְּ פָּרֶה וְרָבֶה. רַבִּי לֵוִי בַּר חִוְיָת וְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמְרוּ, שְׁלשָׁה גְּדֻלּוֹת וְאַרְבַּע בְּרָכוֹת כְּתִיב כָּאן, בִּשְֹּׂרוֹ שֶׁהֵן שְׁלשָׁה אָבוֹת וְאַרְבַּע אִמָּהוֹת. אָמַר רַבִּי חִיָּא לְפִי שֶׁהַדֶּרֶךְ מַגְרֶמֶת לִשְׁלשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וּמְמַעֶטֶת אֶת הַיְצִיאָה, וּמְמַעֶטֶת אֶת הַשֵּׁם. מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. מְמַעֶטֶת אֶת הַיְצִיאָה, וַאֲבָרֶכְךָ. מְמַעֶטֶת אֶת הַשֵּׁם, וַאֲגַדְלָה שְׁמֶךָ. וּלְפוּם דְּאָמְרִין אִינְשֵׁי מִבַּיִת לְבַיִת, חֲלוּק, מֵאֲתַר לַאֲתַר, נָפֶשׁ. בְּרַם אַתְּ לֹא נֶפֶשׁ אַתְּ חָסֵר וְלֹא מָמוֹן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר, שֶׁיָּצָא מוֹנִיטִין שֶׁלּוֹ בָּעוֹלָם. אַרְבָּעָה הֵם שֶׁיָּצָא לָהֶם מוֹנִיטִין בָּעוֹלָם, אַבְרָהָם, וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, יָצָא לוֹ מוֹנִיטִין, וּמַהוּ מוֹנִיטִין שֶׁלּוֹ, זָקֵן וּזְקֵנָה מִכָּאן בָּחוּר וּבְתוּלָה מִכָּאן. יְהוֹשֻׁעַ (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ וַיְהִי שָׁמְעוֹ בְּכָל הָאָרֶץ, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, מַהוּ, שׁוֹר מִכָּאן וּרְאֵם מִכָּאן, עַל שֵׁם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו. דָּוִד (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, וּמָה הָיָה מוֹנִיטִין שֶׁלּוֹ מַקֵּל וְתַרְמִיל מִכָּאן וּמִגְדָּל מִכָּאן, עַל שֵׁם (שיר השירים ד, ד): כְּמִגְדַּל דָּוִיד צַוָּארֵךְ. מָרְדְּכַי (אסתר ט, ד): כִּי גָּדוֹל מָרְדְּכַי בְּבֵית הַמֶּלֶךְ וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְדִינוֹת, יָצָא לוֹ מוֹנִיטִין, וּמַה מּוֹנִיטִין שֶׁלּוֹ שַׂק וָאֵפֶר מִכָּאן וַעֲטֶרֶת זָהָב מִכָּאן. אָמַר רַבִּי יוּדָן קוֹבֵעַ אֲנִי לְךָ בְּרָכָה בִּשְׁמוֹנֶה עֶשְׂרֵה, אֲבָל אֵין אַתְּ יוֹדֵעַ אִם שֶׁלִּי קוֹדֶמֶת אִם שֶׁלְּךָ קוֹדֶמֶת, אָמַר רַבִּי אֲחוּיָה בְּשֵׁם רַבִּי זְעֵירָא שֶׁלְּךָ קוֹדֶמֶת לְשֶׁלִּי, בְּשָׁעָה שֶׁהוּא אוֹמֵר מָגֵן אַבְרָהָם אַחַר כָּךְ מְחַיֵּה הַמֵּתִים. רַבִּי אַבָּהוּ אָמַר הַבֶּט נָא שָׁמַיִם אֵין כְּתִיב כָּאן אֶלָּא (בראשית טו, ה): הַשָּׁמַיְמָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהֵ"א בָּרָאתִי אֶת הָעוֹלָם הֲרֵינִי מוֹסִיף הֵ"א עַל שִׁמְךָ וְאַתְּ פָּרֶה וְרָבֶה. וְאָמַר רַבִּי יוּדָן וְהָיוּ אוֹתוֹתֶיךָ מִנְיַן אֲבָרֶכְכָה, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה. אָמַר רַבִּי לֵוִי לֹא שָׁם אָדָם פָּרָה מֵאַבְרָהָם עַד שֶׁנִּתְבָּרֵךְ, וְלֹא שָׁמָהּ לוֹ עַד שֶׁנִּתְבָּרֵךְ מֵאַבְרָהָם, כֵּיצַד אַבְרָהָם הָיָה מִתְפַּלֵּל עַל עֲקָרוֹת וְהֵם נִפְקָדוֹת, וְעַל הַחוֹלִים וְהֵם מַרְוִיחִים. רַב הוּנָא אָמַר לֹא סוֹף דָּבָר אַבְרָהָם הוֹלֵךְ אֵצֶל הַחוֹלֶה, אֶלָּא הַחוֹלֶה רוֹאֶה אוֹתוֹ וּמַרְוִיחַ. אָמַר רַבִּי חֲנִינָא אֲפִלּוּ סְפִינוֹת שֶׁהָיוּ מְפָרְשׁוֹת בַּיָּם הַגָּדוֹל הָיוּ נִצּוֹלוֹת בִּזְכוּתוֹ שֶׁל אַבְרָהָם. וְלֹא שֶׁל יַיִן נֶסֶךְ הָיוּ, אֶתְמְהָא, אֶלָּא חָלָא מֵזִיל חַמְרָא, בְּכָל מָקוֹם שֶׁיַּיִן עוֹבְדֵי כּוֹכָבִים מָצוּי יַיִן שֶׁל יִשְׂרָאֵל נִמְכַּר בְּזוֹל. אָמַר רַבִּי יִצְחָק אַף לְאִיּוֹב עָשָׂה כֵן, שֶׁנֶּאֱמַר (איוב א, י): מַעֲשֵׂה יָדָיו בֵּרַכְתָּ, לֹא נָטַל אָדָם פְרוּטָה מֵאִיּוֹב וְנִצְטָרֵךְ לִטֹּל מִמֶּנּוּ פַּעַם שְׁנִיָּה. וֶהְיֵה בְּרָכָה, קְרִי בֵיהּ בְּרֵכָה, מַה בְּרֵכָה זוֹ מְטַהֶרֶת אֶת הַטְּמֵאִים, אַף אַתְּ מְקָרֵב רְחוֹקִים וּמְטַהֲרָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. אָמַר רַבִּי בֶּרֶכְיָה כְּבָר כָּתוּב וַאֲבָרֶכְכָה, מַה תַּלְמוּד לוֹמַר וֶהְיֵה בְּרָכָה, אֶלָּא אָמַר לוֹ עַד כָּאן הָיִיתִי זָקוּק לְבָרֵךְ אֶת עוֹלָמִי, מִכָּאן וָאֵילָךְ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָךְ, לְמַאן דְּחָזֵי לְךָ לִמְבָרְכָא בָּרֵיךְ.
16. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

12b. רב ששת כי כרע כרע כחיזרא כי קא זקיף זקיף כחיויא:,ואמר רבה בר חיננא סבא משמיה דרב כל השנה כולה אדם מתפלל האל הקדוש מלך אוהב צדקה ומשפט חוץ מעשרה ימים שבין ראש השנה ויום הכפורים שמתפלל המלך הקדוש והמלך המשפט,ורבי אלעזר אמר אפילו אמר האל הקדוש יצא שנאמר (ישעיהו ה, טז) ויגבה ה' צבאות במשפט והאל הקדוש נקדש בצדקה אימתי ויגבה ה' צבאות במשפט אלו עשרה ימים שמר"ה ועד יוה"כ וקאמר האל הקדוש,מאי הוה עלה,אמר רב יוסף האל הקדוש ומלך אוהב צדקה ומשפט רבה אמר המלך הקדוש והמלך המשפט והלכתא כרבה:,ואמר רבה בר חיננא סבא משמיה דרב כל שאפשר לו לבקש רחמים על חבירו ואינו מבקש נקרא חוטא שנאמר (שמואל א יב, כג) גם אנכי חלילה לי מחטא לה' מחדול להתפלל בעדכם,אמר רבא אם ת"ח הוא צריך שיחלה עצמו עליו,מ"ט אילימא משום דכתיב (שמואל א כב, ח) ואין חולה מכם עלי (ואין) [ו] גולה את אזני דילמא מלך שאני אלא מהכא (תהלים לה, יג) ואני בחלותם לבושי וגו':,ואמר רבה בר חיננא סבא משמיה דרב כל העושה דבר עבירה ומתבייש בו מוחלין לו על כל עונותיו שנאמר (יחזקאל טז, סג) למען תזכרי ובשת ולא יהיה לך עוד פתחון פה מפני כלמתך בכפרי לך לכל אשר עשית נאם ה' אלהים,דילמא צבור שאני אלא מהכא (שמואל א כח, טו) ויאמר שמואל אל שאול למה הרגזתני להעלות אותי ויאמר שאול צר לי מאד ופלשתים נלחמים בי וה' סר מעלי ולא ענני עוד גם ביד הנביאים גם בחלומות ואקראה לך להודיעני מה אעשה ואילו אורים ותומים לא קאמר,משום דקטליה לנוב עיר הכהנים,ומנין דאחילו ליה מן שמיא שנא' (שמואל א כח, יט) (ויאמר שמואל אל שאול) [ו] מחר אתה ובניך עמי וא"ר יוחנן עמי במחיצתי,ורבנן אמרי מהכא (שמואל ב כא, ו) והוקענום לה' בגבעת שאול בחיר ה' יצתה בת קול ואמרה בחיר ה',אמר ר' אבהו בן זוטרתי אמר רב יהודה בר זבידא בקשו לקבוע פרשת בלק בקריאת שמע ומפני מה לא קבעוה משום טורח צבור,מ"ט אילימא משום דכתיב בה (במדבר כג, כב) אל מוציאם ממצרים לימא פרשת רבית ופרשת משקלות דכתיב בהן יציאת מצרים,אלא אמר ר' יוסי בר אבין משום דכתיב בה האי קרא (במדבר כד, ט) כרע שכב כארי וכלביא מי יקימנו,ולימא האי פסוקא ותו לא,גמירי כל פרשה דפסקה משה רבינו פסקינן דלא פסקה משה רבינו לא פסקינן,פרשת ציצית מפני מה קבעוה,א"ר יהודה בר חביבא מפני שיש בה חמשה דברים מצות ציצית יציאת מצרים עול מצות ודעת מינים הרהור עבירה והרהור ע"ז,בשלמא הני תלת מפרשן עול מצות דכתיב (במדבר טו, לט) וראיתם אותו וזכרתם את כל מצות ה' ציצית דכתיב ועשו להם ציצית וגו' יציאת מצרים דכתיב אשר הוצאתי וגו' אלא דעת מינים הרהור עבירה והרהור ע"ז מנלן,דתניא אחרי לבבכם זו מינות וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים אחרי עיניכם זה הרהור עבירה שנאמר (שופטים יד, ג) ויאמר שמשון אל אביו אותה קח לי כי היא ישרה בעיני אתם זונים זה הרהור ע"ז וכן הוא אומר (שופטים ח, לג) ויזנו אחרי הבעלים:, big strongמתני׳ /strong /big מזכירין יציאת מצרים בלילות א"ר אלעזר בן עזריה הרי אני כבן שבעים שנה ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא,שנא' (דברים טז, ג) למען תזכור את יום צאתך מארץ מצרים כל ימי חייך ימי חייך הימים כל ימי חייך הלילות, וחכ"א ימי חייך העוה"ז כל להביא לימות המשיח:, big strongגמ׳ /strong /big תניא אמר להם בן זומא לחכמים וכי מזכירין יציאת מצרים לימות המשיח והלא כבר נאמר (ירמיהו כג, ז) הנה ימים באים נאם ה' ולא יאמרו עוד חי ה' אשר העלה את בני ישראל מארץ מצרים כי אם חי ה' אשר העלה ואשר הביא את זרע בית ישראל מארץ צפונה ומכל הארצות אשר הדחתים שם,אמרו לו לא שתעקר יציאת מצרים ממקומה אלא שתהא שעבוד מלכיות עיקר ויציאת מצרים טפל לו,כיוצא בו אתה אומר (בראשית לה, י) לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך 12b. With regard to bowing, the Gemara relates: bWhen Rav Sheshet bowed he bowedall at once, blike a cane,without delay. bWhen he stood upright he stood upright like a snake,lifting himself slowly, demonstrating that the awe of God was upon him in the manner that he bowed and stood upright ( iHaBoneh /i)., bAnd,with regard to the formulation of the blessings, bRabba bar Ḥina Sava said in the name of Rav: Throughout the year a person praysand concludes the third blessing of the iAmidaprayer with: bThe holy God,and concludes the blessing regarding the restoration of justice to Israel with: bKing who loves righteousness and justice, with the exception of the ten days between Rosh HaShana and Yom Kippur,the Ten Days of Atonement. These days are comprised of Rosh HaShana, Yom Kippur, and the seven days in between, when one emphasizes God’s sovereignty, and so bwhen he prayshe concludes these blessings with: bThe holy King and: The King of justice,i.e., the King who reveals Himself through justice.,In contrast, bRabbi Elazar saidthat one need not be exacting, and bevenif bhe said: The holy Godduring those ten days, he fulfilled his obligation, bas it is stated: “And the Lord of Hosts is exalted through justice, and the holy God is sanctified through righteousness”(Isaiah 5:16). The Gemara explains: bWhenis it appropriate to describe God with terms like: bAnd the Lord of Hosts is exalted through justice?It is appropriate when God reveals Himself through justice, bduring the ten days between Rosh HaShana and Yom Kippur,yet the verse bsays: The holy God.This appellation sufficiently underscores God’s transcendence, and there is no need to change the standard formula.,The Gemara asks: bWhat isthe conclusion that was reached babout this ihalakha /i?,Here, too, opinions differ: bRav Yosef saidin accordance with the opinion of Rabbi Elazar: There is no need to change the standard formula: bThe holy God and: King Who loves righteousness and justice. Rabba saidin accordance with the opinion of Rav: bThe holy King and: The King of justice.The Gemara concludes: bThe ihalakhaisin accordance bwiththe opinion of bRabba. /b, bAnd Rabba bar Ḥina Sava said in the name of Rav: Anyone who can ask for mercy on behalf of another, and does not ask is called a sinner, as it is statedfollowing Samuel’s rebuke of the people: b“As for me, far be it from me that I should transgress against the Lord in ceasing to pray for you,but I will teach you the good and the right way” (I Samuel 12:23). Had Samuel refrained from prayer, he would have committed a sin., bRava said: Ifthe one in need of mercy bis a Torah scholar,it is insufficient to merely pray on his behalf. Rather, bone must make himself illworrying babout him. /b,The Gemara seeks to clarify the source of this ihalakha /i. bWhat is the reasonthat one must make oneself ill over a Torah scholar in need of mercy? bIf you saythat it is bbecauseof what Saul said to his men, bas it is written: “And there is none of you that is ill over me or tells unto me”(I Samuel 22:8), meaning that because Saul was a Torah scholar, it would have been appropriate for people to make themselves ill worrying about him; this is not an absolute proof. bPerhaps a king is different,and excessive worry is appropriate in that case. Rather, proof that one must make oneself ill over a Torah scholar in need for mercy is bfrom here:When David speaks of his enemies, Doeg and Ahitophel, who were Torah scholars, he says: b“But for me, when they were sick, my clothing was sackcloth,I afflicted my soul with fasting” (Psalms 35:13). One must be concerned to the extent that he dresses in sackcloth and fasts for the recovery of a Torah scholar., bAnd Rabba bar Ḥina Sava said in the name of Rav: One who commits an act of transgression and is ashamed of it, all of his transgressions are forgiven.Shame is a sign that one truly despises his transgressions and that shame has the power to atone for his actions (Rabbi Yoshiyahu Pinto), bas it is stated: “In order that you remember, and be embarrassed, and never open your mouth anymore, because of your shame, when I have forgiven you for all that you have done, said the Lord, God”(Ezekiel 16:63).,However this proof is rejected: bPerhaps a community is different,as a community is forgiven more easily than an individual. bRather,proof that an individual ashamed of his actions is forgiven for his transgressions is cited bfrom here,when King Saul consulted Samuel by means of a necromancer before his final war with the Philistines: b“And Samuel said to Saul, why have you angered me to bring me up? And Saul said, I am very pained, and the Philistines are waging war against me, and God has removed Himself from me and answers me no more, neither by the hands of the prophets nor by dreams. And I call to you to tell me what to do”(I Samuel 28:15). Saul says that he consulted prophets and dreams, but bhe did not saythat he consulted bthe iUrim VeTummim /i. /b,The reason for this is bbecause he killedall the residents of bNov, the city of priests,and because of this transgression Saul was ashamed to consult the iUrim VeTummim /i, which was accomplished by means of a priest.,The Gemara concludes: bAnd from whereis it derived bthat Saul was pardoned byGod in bthe heavensfor his transgressions? bAs it is stated: “And Samuel said to Saul: Tomorrow you and your sons will be with me”(I Samuel 28:19). bAnd Rabbi Yoḥa said: With medoes not only mean that they will die, but also means, in a statement that contains an aspect of consolation, that they will be bin my companyamong the righteous in heaven, as Saul was pardoned for his transgressions., bAnd the Rabbis saythat proof that Saul was pardoned is derived bfrom here,from what the Gibeonites said to David: “Let seven men of his sons be given to us band we will hang them up unto the Lord in the Giva of Saul, the chosen of the Lord”(II Samuel 21:6). Certainly the Gibeonites, who were furious at Saul, would not refer to him as the chosen of the Lord. Therefore, this phrase must be understood as having been spoken by ba Divine Voice that emerged and said the chosen of the Lord,because Saul had been pardoned for his transgressions and included among the completely righteous. brThe Gemara returns to the primary focus of the chapter, the recitation of iShema /i., bRabbi Abbahu ben Zutarti saidthat bRabbi Yehuda bar Zevida said:The Sages bsought to establishthe blessings of Balaam that appear in btheTorah bportion of Balak,as part of bthetwice-daily brecitation of iShema /i. bAnd why did they not establish itthere? bBecauseextending iShemawould place an bencumbrance on the congregation,from which the Sages sought to refrain.,The Gemara seeks: bWhydid the Sages seek to add the blessings of Balaam in the first place? bIf you saythat they did so bbecausethe exodus from Egypt is mentioned, bas it is written therein: “God, who brought them forth out of Egypt,is like the horns of the wild ram” (Numbers 23:22), certainly mention of the Exodus is not unique to this Torah portion. Many other portions mention the exodus as well. bLet us say the portion of usury(Leviticus 25:35–38) or the bportion of weights(Leviticus 19:35–37), bas the exodus from Egypt is written thereinas well. In addition, they are brief and would not constitute an encumbrance on the congregation., bRather, Rabbi Yosei bar Avin said:The reason the Sages sought to establish the portion of Balak as part of the recitation of iShemais bbecause it is written therein: “He couched, He lay down like a lion and a lioness; who shall rouse Him?Those who bless You are blessed and those who curse You are cursed” (Numbers 24:9). This is reminiscent of what is said in iShema /i: When you lie down, and when you rise.,On this, the Gemara asks: bAndif it is important to include this as part of iShemabecause of this single verse, then blet us say this verse and nothing more. /b,The Gemara rejects this: It is impossible to do this, as bthey learnedthrough tradition that bany portion that Moses, our teacher, divided, wetoo bdivideand read separately. However, a portion bthat Moses, our teacher, did not divide, we do not divideand read separately. And, as stated above, the Sages did not wish to institute the recitation of the entire portion of Balak to avoid placing an encumbrance on the congregation.,The Gemara continues: bWhy was the portion of ritual fringes establishedas part of the recitation of iShemawhen its content is unrelated to that of the preceding portions?, bRabbi Yehuda bar Ḥaviva said:The portion of ritual fringes was added bbecause it includes five elementsincluding the primary reason for its inclusion, the exodus from Egypt ( iMelo HaRo’im /i): bThe mitzva of ritual fringes,mention of bthe exodus from Egypt,the acceptance of bthe yoke of mitzvot,admonition against bthe opinions of the heretics,admonition against bthoughts ofthe btransgressionsof licentiousness, bandadmonition against bthoughts of idolatry. /b,The Gemara clarifies: bGranted, these three are mentioned explicitly: The yoke of mitzvotis mentioned in the portion of ritual fringes, bas it is written: “And you shall look upon them and remember all the mitzvot of the Lordand you shall do them” (Numbers 15:39). bRitual fringesare mentioned explicitly, bas it is written: “And they will make for themselves ritual fringes”(Numbers 15:38). bThe exodus from Egyptis also mentioned explicitly, bas it is written:“I am the Lord, your God, bwho took you outfrom the Land of Egypt” (Numbers 15:41). bBut where do wederive the other elements mentioned above: Admonition against bthe opinions of the heretics,admonition against bthoughts of transgressionsof licentiousness, bandadmonition against bthoughts of idolatry? /b,In response, the Gemara cites a ibaraitawhere these elements were derived from allusions in the verse, “You shall stray neither after your hearts nor after your eyes, after which you would lust” (Numbers 15:39). bAs it was taught: “After your hearts” refers tofollowing opinions bof heresythat may arise in one’s heart. The Gemara offers a proof, bas it is stated: “The fool said in his heart: ‘There is no God’;they have been corrupt, they have acted abominably; there is none who does good” (Psalms 14:1). The phrase: b“After your eyes,”in bthisverse refers to following bthoughts of transgressionsof licentiousness, that a person might see and desire, bas it is stated: “And Samson said to his father, ‘That one take for me, for she is upright in my eyes’”(Judges 14:3). The passage: b“You shall stray after”refers to promiscuity, which in the parlance of the prophets is a metaphor for bidol worship, as it is stated:“The children of Israel again bwent astray after the Be’alim”(Judges 8:33)., strongMISHNA: /strong It is a mitzva by Torah law to mention the exodus from Egypt at night, but some held that this mitzva was, like phylacteries or ritual fringes, fulfilled only during the day and not at night. For this reason it was decided: bThe exodus from Egypt is mentioned at night,adjacent to the recitation of iShema /i. bRabbi Elazar ben Azarya said: I am approximately seventy years old, andalthough I have long held this opinion, bI was never privilegedto prevail ( iMe’iri /i) and prove that there is a biblical obligation to fulfill the accepted custom (Ra’avad) and have bthe exodus from Egypt mentioned at night, until Ben Zoma interpreted it homileticallyand proved it obligatory.,Ben Zoma derived it bas it is stated: “That you may remember the day you went out of the land of Egypt all the days of your life”(Deuteronomy 16:3). bThe days of your life,refers to daytime alone; however, the addition of the word all, as it is stated: bAll the days of your life,comes to add nights as well., bAnd the Rabbis,who posit that there is no biblical obligation to mention the exodus from Egypt at night, explain the word, all, differently and bsay: The days of your life,refers to the days in bthis world, allis added bto include the days of the Messiah. /b, strongGEMARA: /strong The fundamental dispute between Ben Zoma and the Sages appears in the mishna, and the ibaraitacites its continuation. Disputing the position of the Sages that: All the days of your life, refers to both this world and the days of the Messiah, bit was taughtin a ibaraitathat bBen Zoma said to the Sages: And is the exodus from Egypt mentioned in the days of the Messiah? Was it not already saidthat Jeremiah prophesied that in the days of the Messiah: b“Behold, days are coming, says the Lord, that they will no longer say: The Lord lives Who brought up the children of Israel out of the Land of Egypt. Rather: As the Lord lives, that brought up and led the seed of the house of Israel up out of the north country and from all the countries where I had driven them”(Jeremiah 23:7–8).,The Sages rejected this claim band they said to himthat these verses do bnotmean bthatin the future bthe exodus from Egypt will be uprooted from its placeand will be mentioned no more. bRather,redemption from bthe subjugation of the kingdoms will be primary and the exodus from Egypt will be secondary. /b, bOn a similarnote, byou say:The meaning of the expressions: It will not say, and they will no longer mention, are not absolute, as in the verse: b“Your name shall no longer be called Jacob; rather, Israel will be your name”(Genesis 35:10). There, too, the meaning i
17. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

18. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

37b. ארבע ארבע וארבע הרי שמונה שמונה ושמונה הרי שש עשרה וכן בסיני וכן בערבות מואב שנא' (דברים כח, סט) אלה דברי הברית אשר צוה ה' את משה וגו' וכתיב (דברים כט, ח) ושמרתם את דברי הברית הזאת וגו' נמצא מ"ח בריתות על כל מצוה ומצוה,ר"ש מוציא הר גריזים והר עיבל ומכניס אהל מועד שבמדבר,ובפלוגתא דהני תנאי דתניא רבי ישמעאל אומר כללות נאמרו בסיני ופרטות באהל מועד ר' עקיבא אומר כללות ופרטות נאמרו בסיני ונשנו באהל מועד ונשתלשו בערבות מואב,ואין לך כל דבר מצוה ומצוה שכתובה בתורה שלא נכרתו עליה ארבעים ושמנה בריתות,ר' שמעון בן יהודה איש כפר עכו אמר משום רבי שמעון אין לך מצוה ומצוה שכתובה בתורה שלא נכרתו עליה ארבעים ושמנה בריתות של שש מאות אלף ושלשת אלפים וחמש מאות וחמשים,אמר רבי לדברי רבי שמעון בן יהודה איש כפר עכו שאמר משום רבי שמעון אין לך כל מצוה ומצוה שבתורה שלא נכרתו עליה ארבעים ושמנה בריתות של שש מאות אלף ושלשת אלפים וחמש מאות וחמשים נמצא לכל אחד ואחד מישראל שש מאות אלף ושלשת אלפים וחמש מאות וחמשים,מאי בינייהו אמר רב משרשיא ערבא וערבא דערבא איכא בינייהו,דרש רבי יהודה בן נחמני מתורגמניה דרבי שמעון בן לקיש כל הפרשה כולה לא נאמרה אלא בנואף ונואפת,(דברים כז, טו) ארור האיש אשר יעשה פסל ומסכה וגו' בארור סגי ליה אלא זה הבא על הערוה והוליד בן והלך לבין עובדי כוכבים ועבד עבודת כוכבים ארורין אביו ואמו של זה שכך גרמו לו,ת"ר (דברים יא, כט) ונתת את הברכה על הר גריזים ואת הקללה וגו מה תלמוד לומר אם ללמד שתהא ברכה על הר גריזים וקללה על הר עיבל הרי כבר נאמר (דברים כז, יב) אלה יעמדו לברך את העם על הר גריזים וכתיב (דברים כז, יג) ואלה יעמדו על הקללה בהר עיבל אלא להקדים ברכה לקללה,יכול יהיו כל הברכות קודמות לקללות תלמוד לומר ברכה וקללה ברכה אחת קודמת לקללה ואין כל הברכות קודמות לקללות,ולהקיש ברכה לקללה לומר לך מה קללה בלוים אף ברכה בלוים ומה קללה בקול רם אף ברכה בקול רם ומה קללה בלשון הקודש אף ברכה בלה"ק ומה קללה בכלל ופרט אף ברכה בכלל ופרט ומה קללה אלו ואלו עונין ואומרים אמן אף ברכה אלו ואלו עונין ואומרים אמן, big strongמתני׳ /strong /big ברכת כהנים כיצד במדינה אומר אותה שלש ברכות ובמקדש ברכה אחת במקדש אומר את השם 37b. every mitzva contains bfouraspects. bFourgeneral aspects band fourspecific aspects add up to beight. Eightblessings band eightcurses add up to bsixteen. And so too atMount bSinai, and so too at the plains of Moab, as it is stated: “These are the words of the covet that the Lord commanded Mosesto make with the children of Israel in the land of Moab, besides the covet that He made with them in Horeb” (Deuteronomy 28:69). bAnd it is written: “Observe therefore the words of this covet”(Deuteronomy 29:8). bIt followsthat between the three events where sixteen covets were made, God established bforty-eight covets for each and every mitzva. /b, bRabbi Shimon excludes Mount Gerizim and Mount Ebalfrom this list because only some of the mitzvot were mentioned there, band he includesinstead the covet at bthe Tent of Meeting in the desert. /b,The Gemara explains: bAndit is bin the disputebetween bthese itanna’im /ithat they disagree, bas it is taughtin a ibaraita( iTosefta8:11): bRabbi Yishmael says: General statements were said at Sinai,i.e., Moses received general mitzvot at Sinai, including the Ten Commandments. bAndthe bdetailsof the mitzvot were explained to Moses at a later time bin the Tent of Meeting. Rabbi Akiva says:Both bgeneral statements andthe bdetailsof mitzvot bwere said at Sinai, andlater brepeated in the Tent of Meeting, andreiterated ba third timeby Moses to the Jewish people bin the plains of Moab.Rabbi Shimon holds in accordance with his teacher, Rabbi Akiva, and counts Mount Sinai and the Tent of Meeting Tent as two distinct places where all of the mitzvot were given.,The ibaraitaconcludes: bAnd there is no mitzva written in the Torah for which forty-eight covets were not established. /b, bRabbi Shimon ben Yehuda Ish Kefar Akko said in the name of Rabbi Shimon: There is no mitzva written in the Torah for which forty-eight covets were not established 603,550 times,corresponding to the population of the Jewish people in the desert. This is because each member of the Jewish people received the covet both for himself and as a guarantor for the rest of the Jewish people., bRabbiYehuda HaNasi bsays: According to the statement of Rabbi Shimon ben Yehuda Ish Kefar Akko, who spoke in the name of Rabbi Shimon, there is no mitzva in the Torah for which forty-eight covets were not established 603,550 times; it followsthat bfor every one of the Jewish peoplethere were b603,550covets.,The Gemara asks: bWhat isthe difference bbetweenthe statements of Rabbi Shimon ben Yehuda Ish Kefar Akko and Rabbi Yehuda HaNasi? What does the statement of Rabbi Yehuda HaNasi add? bRav Mesharshiyya said:The matter of ba guarantor and a guarantor for a guarantoris the difference bbetween them.According to Rabbi Yehuda HaNasi, every Jew is not only rendered a guarantor for every other Jew, but he is also rendered a guarantor for every other Jew’s responsibility as a guarantor. Therefore, according to his calculation, the number of covets is multiplied again by 603,550.,§ bRabbi Yehuda ben Naḥmani, the disseminator of Rabbi Shimon ben Lakish, taught: The entire passageof the blessings and curses bis stated onlyin reference bto an adulterer and adulteress. /b,This is proved from the verse: b“Cursed is the man who makes a graven or molten image”(Deuteronomy 27:15). bIs a curse a sufficientconsequence bforthe actions of an idol worshipper? He has rebelled against the fundamental tenet of the Torah. bRather, thisis referring to bone who engaged in sexual intercourse with a forbidden relative and boreher a imamzer bson. Andthe son, who is not allowed to marry a Jew of unflawed lineage, bwentto live bamong theother bnations of the world and engaged in idol worship. His father and mother are cursed for causing himto worship idols. Likewise, the rest of the curses refer to sins that are the result of adultery., bThe Sages taught: “And you shall give the blessing on Mount Gerizim and the curseon Mount Ebal” (Deuteronomy 11:29). bWhymust bthe verse statethis? bIfit is bto teach that the blessing must begiven bon Mount Gerizim and the curse on Mount Ebal, it is already stated: “These shall stand on Mount Gerizim to bless the people”(Deuteronomy 27:12), band it is written: “And these shall stand on Mount Ebal for the curse”(Deuteronomy 27:13). bRather,the verse teaches that the proclamation of the bblessing must precedethe bcurse. /b,One bmighthave thought that ball of the blessingsshould bprecede the curses.Therefore, bthe verse states “blessing” and “curse”in the singular, to teach that bone blessing precedeseach bcurse, but all of the blessings do not precede the curses.The blessings and curses were recited alternately, first one blessing and then one curse., bAndfurthermore, the verse comes bto juxtaposethe bblessing withthe bcurse, to say to youthat bjust asthe bcurseis recited bbythe bLevites, so too,the bblessingis uttered bbythe bLevites; and just asthe bcurseis proclaimed bloudly, so too,the bblessingis proclaimed bloudly; and just asthe bcurseis proclaimed bin the sacred tongue,Hebrew, bso too,the bblessingis proclaimed bin the sacred tongue; and just asthe bcurseis proclaimed both bin general and in detail, so too,the bblessing isproclaimed bin general and in detail. And just asafter the bcurseis uttered, bbothgroups of people on each mountain brespond and say amen, so too,after the bblessingis uttered, bbothgroups brespond and say amen. /b, strongMISHNA: /strong bHowis bthe Priestly Benedictionrecited? bIn the country,i.e., outside the Temple, the priest brecitesthe verses as bthree blessings,pausing between each verse while the people respond amen. bAnd in the Temple,the priests recite all three verses as bone blessing,after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. bIn the Temple,the priest butters the nameof God


Subjects of this text:

subject book bibliographic info
advice and advisers Gera, Judith (2014) 75
ahasuerus, eunuchs of Gera, Judith (2014) 75
ahasuerus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
anthropophagy Levison, The Greek Life of Adam and Eve (2023) 267
bagoas, name Gera, Judith (2014) 75
bagoas Gera, Judith (2014) 75
bigthan and teresh Gera, Judith (2014) 75
boase, elizabeth Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
book of esther, eunuchs Gera, Judith (2014) 75
book of judith, and greek writings Gera, Judith (2014) 75
cain, son of anger, as Levison, The Greek Life of Adam and Eve (2023) 267
cain Levison, The Greek Life of Adam and Eve (2023) 267
carnival(esque), carnivalization Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
children, adam and eve, of Levison, The Greek Life of Adam and Eve (2023) 267
court tales Gera, Judith (2014) 75
ctesias Gera, Judith (2014) 75
curse, serpent, of the Levison, The Greek Life of Adam and Eve (2023) 267
daniel, figure of Gera, Judith (2014) 75
deceit Levison, The Greek Life of Adam and Eve (2023) 267
diet Gera, Judith (2014) 75
eliezer b. eliakim, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
empire Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
esther, in mt Gera, Judith (2014) 75
esther Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
eunuchs Gera, Judith (2014) 75
frechette, christopher g. Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
guttmann, alexander Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
guttmann, michael Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
halakha k . . . Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
halakhah, authority challenged in Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
halakhah, decision-making in Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
halakhah, terminology of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
haman Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81; Gera, Judith (2014) 75
harbona Gera, Judith (2014) 75
hathach Gera, Judith (2014) 75
hegai Gera, Judith (2014) 75
herman, judith Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
herodotus Gera, Judith (2014) 75
holophernes, discovery of body Gera, Judith (2014) 75
humor(ous) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
identity, true/hidden Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
imperial(ism) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
jastrow, marcus Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
maid, judiths Gera, Judith (2014) 75
mardochaios (see mordechai) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
mordecai Gera, Judith (2014) 75; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
mordechai Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
mystery Levison, The Greek Life of Adam and Eve (2023) 267
nehemiah, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 111
neusner, jacob, on halakhah Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
pelugta Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
persian, book of annals Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
persian, court Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
persian, empire/rule Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
persian, law of the medes and persians Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
persian traces in judith Gera, Judith (2014) 75
rabbah bar rav huna Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
rabbis, agreement of halakhists Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
rabbis, authority of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
samuel b. hofni, gaon Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
satan, satanic figure Levison, The Greek Life of Adam and Eve (2023) 267
shaashgaz Gera, Judith (2014) 75
simeon b. eliakim, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
sons (sonship), adam and eve, of Levison, The Greek Life of Adam and Eve (2023) 267
spirit, evil Levison, The Greek Life of Adam and Eve (2023) 267
steinsaltz, adin Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
stemberger, günter Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
subversion/subversive Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 109
trauma Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 81
vehilkheta k . . .' Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 249
xenophon Gera, Judith (2014) 75
– abraham and Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 111
– promise to Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 111
– to the gentiles Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 111