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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 19.20


nanAnd the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up.


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

9 results
1. Hebrew Bible, Deuteronomy, 4.35-4.36, 4.39 (9th cent. BCE - 3rd cent. BCE)

4.35. אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 4.39. וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי יְהוָה הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד׃ 4.35. Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him." 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." 4.39. know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else."
2. Hebrew Bible, Exodus, 9.14, 9.23, 15.13, 19.2-19.3, 19.7, 19.10-19.19, 19.21-19.25, 20.14, 20.19, 23.30, 24.1, 24.4-24.6, 24.9-24.18, 32.16, 33.12-33.23 (9th cent. BCE - 3rd cent. BCE)

9.14. כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת־כָּל־מַגֵּפֹתַי אֶל־לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל־הָאָרֶץ׃ 9.23. וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־הַשָּׁמַיִם וַיהוָה נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְהוָה בָּרָד עַל־אֶרֶץ מִצְרָיִם׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17. וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 19.21. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃ 19.22. וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל־יְהוָה יִתְקַדָּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהוָה׃ 19.23. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּוֹ׃ 19.24. וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶהֶרְסוּ לַעֲלֹת אֶל־יְהוָה פֶּן־יִפְרָץ־בָּם׃ 19.25. וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶם׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 32.16. וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃ 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׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15. וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16. וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 9.14. For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth." 9.23. And Moses stretched forth his rod toward heaven; and the LORD sent thunder and hail, and fire ran down unto the earth; and the LORD caused to hail upon the land of Egypt." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 19.21. And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish." 19.22. And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.’" 19.23. And Moses said unto the LORD: ‘The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.’" 19.24. And the LORD said unto him: ‘Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.’" 19.25. So Moses went down unto the people, and told them." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven." 23.30. By little and little I will drive them out from before thee, until thou be increased, and inherit the land." 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." 32.16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." 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." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’" 33.15. And he said unto Him: ‘If Thy presence go not with me, carry us not up hence." 33.16. For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’" 33.17. And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’"
3. Hebrew Bible, Psalms, 18.10-18.11, 18.32, 99.1 (9th cent. BCE - 3rd cent. BCE)

18.11. וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃ 18.32. כִּי מִי אֱלוֹהַּ מִבַּלְעֲדֵי יְהוָה וּמִי צוּר זוּלָתִי אֱלֹהֵינוּ׃ 99.1. יְהוָה מָלָךְ יִרְגְּזוּ עַמִּים יֹשֵׁב כְּרוּבִים תָּנוּט הָאָרֶץ׃ 18.10. He bowed the heavens also, and came down; and thick darkness was under His feet." 18.11. And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind." 18.32. For who is God, save the LORD? And who is a Rock, except our God?" 99.1. The LORD reigneth; let the peoples tremble; He is enthroned upon the cherubim; let the earth quake."
4. Hebrew Bible, 2 Samuel, 7.22 (8th cent. BCE - 5th cent. BCE)

7.22. עַל־כֵּן גָּדַלְתָּ אֲדֹנָי יְהוִה כִּי־אֵין כָּמוֹךָ וְאֵין אֱלֹהִים זוּלָתֶךָ בְּכֹל אֲשֶׁר־שָׁמַעְנוּ בְּאָזְנֵינוּ׃ 7.22. Therefore Thou art great, O Lord God: for there is none like Thee, neither is there any god besides Thee, according to all that we have heard with our ears."
5. Hebrew Bible, Habakkuk, 3.6 (8th cent. BCE - 6th cent. BCE)

3.6. עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃ 3.6. He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old."
6. Hebrew Bible, Nehemiah, 9.13 (5th cent. BCE - 4th cent. BCE)

9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;"
7. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 0 (2nd cent. BCE - 1st cent. CE)

8. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: 104a. bhe elevates itsstatus, as bRav Ḥisda said:The letters imemand isamekhthat were in the tablets were standing miraculously.Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the isamekhand final imem /i, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open imemclosed elevates its status. bHowever,if bone rendered a closedletter bopen, he diminishes itsstatus, as bRabbi Yirmeya said, and some saythat it was bRabbi Ḥiyya bar Abbawho said: bThe prophets institutedthe difference between the open and closed forms of the letters imem /i, inun /i, itzadi /i, ipeh /i, ikaf /i.Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: bAnd is that reasonable? Isn’t it written: “These are the commandmentsthat the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores bthat a prophet is not permitted to introduce anynew belementrelated to the Torah and its mitzvot bfrom here on. Rather,the prophets did not innovate these forms. Both the open and closed versions bexistedbefore then. However, people bdid not know whichform appeared bin the middle of a wordand bwhichform bat the end of a word. And the prophets cameand binstituted theirset positions. The Gemara asks: bAnd stillthe question remains: Didn’t the Sages derive from the verse: b“These are the commandments,” that a prophet is not permitted to introduce anynew belement from here on?How could they institute the position of the letters? bRather,over the course of time, the people bforgot theirpositions in the words bandthe prophets bthen reestablished theirpositions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss bthe matter itself. Rav Ḥisda said:The letters imemand isamekhthat were in the tablets were standing miraculously. Andfurthermore, bRav Ḥisda said:The bwriting on the tablets was read from the inside,from one side of the tablets, band read from the outside,the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: iNevuv /iwas read as ibet /i, ivav /i, ibet /i, inun /i; irahav /ias ibeit /i, iheh /i, ireish /i;and isaru /ias ivav /i, ireish /i, isamekh /i. /b, bThe Sages said to Rabbi Yehoshua ben Levi: Young students cametoday bto the study hall and said thingsthe likes of bwhich were not saideven bin the days of Joshua bin Nun.These children who only knew the Hebrew alphabet interpreted the letters homiletically. briAlef beit /imeans blearn[ielaf/b] the bwisdom[ibina/b] of the Torah. briGimmel dalet /imeans bgive to the poor[igemol dalim/b]. bWhy is the leg of the igimmelextended towardthe idalet /i? Because it is the manner of one who bestows loving-kindness to pursue the poor. And whyis the bleg ofthe idaletextended towardthe igimmel /i?It is so bthata poor person bwill make himself available to himwho wants to give him charity. bAnd why does the idaletface away fromthe igimmel /i?It is to teach bthat one should givecharity bdiscreetly so thatthe poor person bwill not be embarrassed by him. /b,The children continued to interpret the letters. briHeh vav /i: That isthe principal bname of the Holy One, Blessed be He.briZayin ḥet /i, itet yod /i, ikaf lamed /i: And if you do so, the Holy One, Blessed be He, feeds [ izan /i] you, and shows you favor [ iḥan /i], and bestows goodness [ imeitiv /i] upon you, and gives you an inheritance [ iyerusha /i], and ties a crown [ iketer /i] for you in the World to Come [ ila’olam haba /i].brThe bopen imemand closed imem /iindicate that the Torah contains ban open statement,understood by all, and ban esoteric statement.brThe bbent inun /iand the bstraight inun /iat the end of a word refer to ba faithful person who is bent [ ine’eman kafuf /i]and is modest now, who will ultimately become a bwell-known faithful person [ ine’eman pashut /i]. /b,iSamekh ayin /i: Support the poor [ isemokh aniyyim /i]to prevent them from falling further. bAnother version: Make mnemonicsigns b[ isimanim aseh /i]to remember bthe Torah and acquire it.brThe bbent ipeh /iand the bstraight ipeh /i:Sometimes one needs to have ban open mouth [ ipeh patuaḥ /i]and speak, and sometimes one needs to have ba closed mouth [ ipeh satum /i].brThe bbent itzadi /iand the bstraight itzadi /iindicate that ba righteousperson who is bbentand humble b[ itzaddik kafuf /i]now will ultimately become ba well-known righteousperson b[ itzaddik pashut /i]whose righteousness is apparent to all. The Gemara asks: bThat is identicalto the interpretation of the bent and straight inun /i: iNe’eman kafuf /i, ine’eman pashut /i.The Gemara explains: bThe verse addedthe bbendingof the righteous person bto the bending ofthe faithful person. bFrom hereit is derived bthat the Torah was given inan atmosphere of bgravity.One must receive the Torah with a sense of awe and extreme humility.,The children continued: briKuf /i: Holy [ ikadosh /i],referring to God. briReish /i: A wicked person [ irasha /i]. Why is the ikuffacing away fromthe ireish /i?This question was phrased euphemistically, as it is the ireishthat is facing away from the ikuf /i. bThe Holy One, Blessed be He, said: I am unable look at a wicked person,i.e., the wicked person does not want to look toward God. bAnd why is the crown ofthe letter ikufturned towardthe ireish /i? The Holy One, Blessed be He, said: Ifthe wicked person brepentshis evil ways bI will tie a crown for him like My own. And why is the leg ofthe ikufsuspendedand not connected to the roof of the letter? bBecause ifthe wicked person brepents he can enterthrough this opening if he so desires.,The Gemara asks: bLet him enter through thatopening, as the ikufis open on both sides at the bottom. The Gemara answers: This bsupportsthe statement of bReish Lakish, as Reish Lakish said: What isthe meaning of bthat which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace”(Proverbs 3:34)? One who bcomesin order bto become impure,i.e., to sin, bthey,in Heaven, bprovide him with an openingto do so, and he is not prevented from sinning. However, if he bcomesin order bto become purified,not only is he allowed to do so, but bthey,in Heaven, bassist him. /b,They further taught: briShin /i: Falsehood [ isheker /i]. iTav /i: Truth [ iemet /i].br bWhy are the letters ofthe word ishekeradjacentto one another in the alphabet, while bthe letters of iemetare distantfrom one another? That is because while bfalsehood iseasily bfound, truth is foundonly with great difficulty. bAnd why dothe letters that comprise the word isheker /iall bstand on one foot, andthe letters that comprise the word iemet /istand on bases that are wide like bbricks?Because the btruth standseternal and bfalsehood does not standeternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b[ ialef tav /i, ibeit shin /i]. iAlef tav /i, God said: If bhe despised Me [ ioti ti’ev /i]would bI desire [ ietaveh /i] him? iBeit shin /i:If bhe does not desireto worship bMe [ ibi /i],shall bMy name [ ishemi /i] rest upon him? iGimmel reish /i:He bdefiled his body [ igufo /i];shall bI have mercy [ iaraḥem /i] on him?The word comprised of the letters igimmeland ireishin Aramaic means licentiousness. iDalet kuf /i:He blocked My doors [ idaltotai /i],shall bI not cut off his horns [ ikarnav /i]? To this point,the Gemara interpreted the letters as referring to bthe attribute of the wicked. /b, bHowever,with regard to bthe attribute of the righteousit is taught differently. iAlef tav /i, ibeit shin /i: If you have shame [ iata bosh /i], igimmel reish /i, idalet kuf /i: If you do so,you will breside [ igur /i] inthe bheavens [ ibedok /i],as the verse says: “Who stretches out the Heavens like a curtain [ idok /i]” (Isaiah 40:22). iHeh tzadi /i, ivav peh /i: There is a partition [ iḥatzitza havei /i] between you and anger [ iaf /i]. iZayin ayin /i, iḥet samekh /i, itet nun /i: And you will not be shaken [ imizdaze’a /i] by the Satan. iYod mem /i, ikaf lamed /i: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe,send the righteous as well into the bseato which ballgo b[ iyam kol /i],Gehenna.,The interpretation of the alphabet continues with other combinations of letters. bThe Holy One, Blessed be He, said: iAlef ḥet samekh /i, ibet tet ayin /i, igimmel yod peh /i: I have mercy on them [ iAni ḥas aleihem /i] because they spurned [ iba’atu /i] adultery [ igif /i].The Gemara continues with this combination of the letters: iDalet kaf tzadi /i: They are pure [ idakkim /i], they are honest [ ikenim /i], they are righteous [ itzaddikim /i]. iHeh lamed kuf /i: You have no portion [ iḥelek /i] with them,based on the interchange of the letters iḥetand iheh /i. iVav mem reish zayin nun /i, ishin tav /i:The minister of bGehenna said [ iamar /i],based on ivav mem reish /i, bbefore Him: Master of the Universe, my Master [ iMari /i], sustain me [ izaneini /i] with the seed of Seth [ iShet /i],which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, bsaid to himusing another configuration of the alphabet: iAlef lamed /i, ibeit mem /i: Not with them [ ial bam /i],i.e., you will have no portion of them. iGimmel nun /i, idalet samekh /i: To where will I lead them?I will lead them bto the garden of myrtle [ igan hadas /i],i.e., the Garden of Eden. iHeh ayin /i, ivav peh /i:The minister of bGehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ iayef anokhi /i]and thirsty and need people to care for me. The Holy One, Blessed be He, responded: iZayin tzadi /i, iḥet kuf /i: These are the descendants [ izaro /i] of Isaac [ iYitzḥak /i]. iTet reish /i, iyod shin /i, ikaf tav /i: Wait [ itar /i], I have groupsupon bgroups [ iyesh li kittot kittot /i] ofother bnations that I will give youinstead.
9. Anon., Exodus Rabbah, 28.1 (4th cent. CE - 9th cent. CE)

28.1. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה. אָמַר רַבִּי בֶּרֶכְיָה הַלּוּחוֹת הָיוּ אָרְכָּן שִׁשָּׁה טְפָחִים, כִּבְיָכוֹל הָיוּ בְּיַד מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שְׁנֵי טְפָחִים וּבְיָדוֹ שֶׁל משֶׁה שְׁנֵי טְפָחִים וּשְׁנֵי טְפָחִים הָיוּ מַפְרִישִׁין בֵּין יַד לְיַד. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, בְּנֹהַג שֶׁבָּעוֹלָם הַנִּכְנָס לִמְדִינָה נוֹטֵל דָּבָר שֶׁאֵין עֵין בְּנֵי הַמְדִינָה עָלָיו, וּמשֶׁה עָלָה לַמָּרוֹם וְנָטַל אֶת הַתּוֹרָה שֶׁהָיוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם עָלֶיהָ, הֱוֵי: עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, יָכוֹל מִפְּנֵי שֶׁשָּׁבָה אוֹתָהּ נְטָלָהּ חִנָּם, תַּלְמוּד לוֹמַר (תהלים סח, יט): לָקַחְתָּ מַתָּנוֹת בָּאָדָם, בִּלְקִיחָה נִתְּנָה לוֹ. יָכוֹל יְהֵא חַיָּב לִתֵּן לוֹ דָּמִים, תַּלְמוּד לוֹמַר מַתָּנוֹת, בְּמַתָּנָה נִתְּנָה לוֹ. בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹהִים.


Subjects of this text:

subject book bibliographic info
angels, angel of the presence Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
angels Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
aramaic Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
authority, interpretive strategies Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
beit ha-midrash Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
benedictions/blessings Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
christian responses to mountains Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
commandment/commandments Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
davidic dynasty Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
egypt Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
elijah Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
exile\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
halakhah/halakhot Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 482
heaven Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
heavens Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
hebrew bible, deuteronomy Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
hebrew bible, exodus Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
hebrew bible Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
hermeneutics/hermeneutical—see also, interpretation Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
homer, iliad Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
hymn Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
interpretation, targumic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 482
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
knowledge Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
knowledge\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 215; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
mount nebo Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
mount sinai Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
mountains, and the divine Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
mysticism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
nishmat Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
persia Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
piyyut/poetry Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
priesthood, priests, angelic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priesthood, priests, service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priesthood, priests Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priesthood Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
rabbinic writings\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
religious ideas/theology/relations with Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
revelation, angelic' Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 138
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
sacrificial service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
scribes/scribal activity Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481
scripture Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
shekhina Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 215
synagogue, throne of glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
synagogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
tannaitic literature Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
targum Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281; Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
temple Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
ten commandments (decalogue) Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
theophany Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
throne of glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
torah, observance as sacrificial service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
torah, teaching Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 481, 482
torah and torah study Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 326
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149
viewing, from mountains Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
viewing, of mountains, from below, obstructed Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
wilderness Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
zeus Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 70
zion Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270