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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 19.9


וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.


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

36 results
1. Hebrew Bible, Deuteronomy, 5.4-5.6, 5.19, 5.22, 5.28, 6.12, 7.8-7.9, 8.10-8.20, 9.27, 13.5, 13.10, 16.3, 18.15, 32.10, 33.1 (9th cent. BCE - 3rd cent. BCE)

5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 6.12. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 7.8. כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃ 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13. וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃ 8.14. וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.17. וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃ 8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 8.19. וְהָיָה אִם־שָׁכֹחַ תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 33.1. יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃ 33.1. וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃ 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 6.12. then beware lest thou forget the LORD, who brought thee forth out of the land of Egypt, out of the house of bondage." 7.8. but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt." 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;" 8.13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;" 8.14. then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;" 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;" 8.17. and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’" 8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day." 8.19. And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I forewarn you this day that ye shall surely perish." 8.20. As the nations that the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God." 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;" 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.10. but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people." 16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 32.10. He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye." 33.1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death."
2. Hebrew Bible, Exodus, 1.13-1.14, 2.11-2.12, 2.23-2.24, 3.12, 4.1-4.5, 4.8-4.10, 4.23, 4.31, 5.21, 6.7, 6.9, 7.10, 7.16, 7.20, 8.3, 8.5, 8.7, 8.17, 8.25, 9.14, 9.30, 10.1, 11.3, 12.6, 13.3, 13.14, 14.5, 14.31, 15.15, 19.1-19.8, 19.10-19.16, 19.18, 20.1-20.2, 20.8, 20.14, 20.21, 24.1, 24.3, 24.9-24.12, 24.14-24.16, 24.18, 32.13, 33.11-33.13, 33.17 (9th cent. BCE - 3rd cent. BCE)

1.13. וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃ 1.14. וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃ 2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 2.23. וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃ 2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 3.12. וַיֹּאמֶר כִּי־אֶהְיֶה עִמָּךְ וְזֶה־לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת־הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת־הָאֱלֹהִים עַל הָהָר הַזֶּה׃ 4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃ 4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃ 4.2. וַיִּקַּח מֹשֶׁה אֶת־אִשְׁתּוֹ וְאֶת־בָּנָיו וַיַּרְכִּבֵם עַל־הַחֲמֹר וַיָּשָׁב אַרְצָה מִצְרָיִם וַיִּקַּח מֹשֶׁה אֶת־מַטֵּה הָאֱלֹהִים בְּיָדוֹ׃ 4.2. וַיֹּאמֶר אֵלָיו יְהוָה מזה [מַה־] [זֶּה] בְיָדֶךָ וַיֹּאמֶר מַטֶּה׃ 4.3. וַיְדַבֵּר אַהֲרֹן אֵת כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם׃ 4.3. וַיֹּאמֶר הַשְׁלִיכֵהוּ אַרְצָה וַיַּשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ וַיָּנָס מֹשֶׁה מִפָּנָיו׃ 4.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ׃ 4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ 4.8. וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן׃ 4.9. וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃ 4.23. וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃ 4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃ 5.21. וַיֹּאמְרוּ אֲלֵהֶם יֵרֶא יְהוָה עֲלֵיכֶם וְיִשְׁפֹּט אֲשֶׁר הִבְאַשְׁתֶּם אֶת־רֵיחֵנוּ בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו לָתֶת־חֶרֶב בְּיָדָם לְהָרְגֵנוּ׃ 6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃ 6.9. וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל־מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה׃ 7.16. וְאָמַרְתָּ אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת־עַמִּי וְיַעַבְדֻנִי בַּמִּדְבָּר וְהִנֵּה לֹא־שָׁמַעְתָּ עַד־כֹּה׃ 8.3. וַיַּעֲשׂוּ־כֵן הַחֲרְטֻמִּים בְּלָטֵיהֶם וַיַּעֲלוּ אֶת־הַצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָיִם׃ 8.5. וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה הִתְפָּאֵר עָלַי לְמָתַי אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּלְעַמְּךָ לְהַכְרִית הַצֲפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה׃ 8.7. וְסָרוּ הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה׃ 8.17. כִּי אִם־אֵינְךָ מְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ וּבְבָתֶּיךָ אֶת־הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת־הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר־הֵם עָלֶיהָ׃ 8.25. וַיֹּאמֶר מֹשֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵעִמָּךְ וְהַעְתַּרְתִּי אֶל־יְהוָה וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל־יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת־הָעָם לִזְבֹּחַ לַיהוָה׃ 9.14. כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת־כָּל־מַגֵּפֹתַי אֶל־לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל־הָאָרֶץ׃ 10.1. וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְהוָה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם׃ 10.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ׃ 11.3. וַיִּתֵּן יְהוָה אֶת־חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי־פַרְעֹה וּבְעֵינֵי הָעָם׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 13.3. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ׃ 13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 14.5. וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל־הָעָם וַיֹּאמרוּ מַה־זֹּאת עָשִׂינוּ כִּי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵעָבְדֵנוּ׃ 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 19.1. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃ 19.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 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׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־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׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 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׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.9. 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׃ 24.14. 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׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 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׃ 33.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 1.13. And the Egyptians made the children of Israel to serve with rigour." 1.14. And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour." 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren." 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand." 2.23. And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage." 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 3.12. And He said: ‘Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.’" 4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’" 4.2. And the LORD said unto him: ‘What is that in thy hand?’ And he said: ‘A rod.’" 4.3. And He said: ‘Cast it on the ground.’ And he cast it on the ground, and it became a serpent; and Moses fled from before it." 4.4. And the LORD said unto Moses: ‘Put forth thy hand, and take it by the tail—and he put forth his hand, and laid hold of it, and it became a rod in his hand—" 4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’" 4.8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign." 4.9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’" 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 4.23. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’" 4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped." 5.21. and they said unto them: ‘The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.’" 6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." 6.9. And Moses spoke so unto the children of Israel; but they hearkened not unto Moses for impatience of spirit, and for cruel bondage." 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.16. And thou shalt say unto him: The LORD, the God of the Hebrews, hath sent me unto thee, saying: Let My people go, that they may serve Me in the wilderness; and, behold, hitherto thou hast not hearkened;" 7.20. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood." 8.3. And the magicians did in like manner with their secret arts, and brought up frogs upon the land of Egypt." 8.5. And Moses said unto Pharaoh: ‘Have thou this glory over me; against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?’" 8.7. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.’" 8.17. Else, if thou wilt not let My people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are." 8.25. And Moses said: ‘Behold, I go out from thee, and I will entreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.’" 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." 9.30. But as for thee and thy servants, I know that ye will not yet fear the LORD God.’—" 10.1. And the LORD said unto Moses: ‘Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them;" 11.3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people." 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 13.3. And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten." 13.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;" 14.5. And it was told the king of Egypt that the people were fled; and the heart of Pharaoh and of his servants was turned towards the people, and they said: ‘What is this we have done, that we have let Israel go from serving us?" 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 19.1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." 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:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto 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." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD." 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." 19.18. 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." 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.8. Remember the sabbath day, to keep it holy." 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." 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 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;" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.9. 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.’" 24.14. 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." 24.18. 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." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’" 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 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.’" 33.17. 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.’"
3. Hebrew Bible, Genesis, 12.1, 15.6 (9th cent. BCE - 3rd cent. BCE)

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׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 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." 15.6. And he believed in the LORD; and He counted it to him for righteousness."
4. Hebrew Bible, Hosea, 5.9 (9th cent. BCE - 3rd cent. BCE)

5.9. אֶפְרַיִם לְשַׁמָּה תִהְיֶה בְּיוֹם תּוֹכֵחָה בְּשִׁבְטֵי יִשְׂרָאֵל הוֹדַעְתִּי נֶאֱמָנָה׃ 5.9. Ephraim shall be desolate in the day of rebuke; Among the tribes of Israel do I make known that which shall surely be. ."
5. Hebrew Bible, Micah, 6.4, 6.8, 7.20 (9th cent. BCE - 3rd cent. BCE)

6.4. כִּי הֶעֱלִתִיךָ מֵאֶרֶץ מִצְרַיִם וּמִבֵּית עֲבָדִים פְּדִיתִיךָ וָאֶשְׁלַח לְפָנֶיךָ אֶת־מֹשֶׁה אַהֲרֹן וּמִרְיָם׃ 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ 6.4. For I brought thee up out of the land of Egypt, And redeemed thee out of the house of bondage, And I sent before thee Moses, Aaron, and Miriam." 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God." 7.20. Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old."
6. Hebrew Bible, Numbers, 11.17, 12.3, 14.11, 14.39, 24.24, 27.21 (9th cent. BCE - 3rd cent. BCE)

11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 12.3. וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.11. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃ 14.39. וַיְדַבֵּר מֹשֶׁה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּתְאַבְּלוּ הָעָם מְאֹד׃ 24.24. וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ־עֵבֶר וְגַם־הוּא עֲדֵי אֹבֵד׃ 27.21. וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃ 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.—" 14.11. And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?" 14.39. And Moses told these words unto all the children of Israel; and the people mourned greatly." 24.24. But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction." 27.21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’"
7. Hebrew Bible, Psalms, 68.8-68.11, 88.29, 105.42, 107.23-107.30 (9th cent. BCE - 3rd cent. BCE)

68.8. אֱ‍לֹהִים בְּצֵאתְךָ לִפְנֵי עַמֶּךָ בְּצַעְדְּךָ בִישִׁימוֹן סֶלָה׃ 68.9. אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃ 68.11. חַיָּתְךָ יָשְׁבוּ־בָהּ תָּכִין בְּטוֹבָתְךָ לֶעָנִי אֱלֹהִים׃ 105.42. כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃ 107.23. יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת עֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים׃ 107.24. הֵמָּה רָאוּ מַעֲשֵׂי יְהוָה וְנִפְלְאוֹתָיו בִּמְצוּלָה׃ 107.25. וַיֹּאמֶר וַיַּעֲמֵד רוּחַ סְעָרָה וַתְּרוֹמֵם גַּלָּיו׃ 107.26. יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת נַפְשָׁם בְּרָעָה תִתְמוֹגָג׃ 107.27. יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְכָל־חָכְמָתָם תִּתְבַּלָּע׃ 107.28. וַיִּצְעֲקוּ אֶל־יְהוָה בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ 68.8. O God, when Thou wentest forth before Thy people, When Thou didst march through the wilderness; Selah" 68.9. The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel." 68.10. A bounteous rain didst Thou pour down, O God; When Thine inheritance was weary, Thou didst confirm it." 68.11. Thy flock settled therein; Thou didst prepare in Thy goodness for the poor, O God." 105.42. For He remembered His holy word Unto Abraham His servant;" 107.23. They that go down to the sea in ships, That do business in great waters—" 107.24. These saw the works of the LORD, And His wonders in the deep;" 107.25. For He commanded, and raised the stormy wind, Which lifted up the waves thereof;" 107.26. They mounted up to the heaven, they went down to the deeps; Their soul melted away because of trouble;" 107.27. They reeled to and fro, and staggered like a drunken man, And all their wisdom was swallowed up—" 107.28. They cried unto the LORD in their trouble, And He brought them out of their distresses." 107.29. He made the storm a calm, So that the waves thereof were still." 107.30. Then were they glad because they were quiet, And He led them unto their desired haven."
8. Hebrew Bible, Isaiah, 33.14 (8th cent. BCE - 5th cent. BCE)

33.14. פָּחֲדוּ בְצִיּוֹן חַטָּאִים אָחֲזָה רְעָדָה חֲנֵפִים מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה מִי־יָגוּר לָנוּ מוֹקְדֵי עוֹלָם׃ 33.14. The sinners in Zion are afraid; Trembling hath seized the ungodly: ‘Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?’"
9. Hebrew Bible, Jeremiah, 30.22, 31.31 (8th cent. BCE - 5th cent. BCE)

30.22. וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 30.22. And ye shall be My people, and I will be your God." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;"
10. Hebrew Bible, Joshua, 14.6, 24.25-24.26 (8th cent. BCE - 5th cent. BCE)

14.6. וַיִּגְּשׁוּ בְנֵי־יְהוּדָה אֶל־יְהוֹשֻׁעַ בַּגִּלְגָּל וַיֹּאמֶר אֵלָיו כָּלֵב בֶּן־יְפֻנֶּה הַקְּנִזִּי אַתָּה יָדַעְתָּ אֶת־הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אִישׁ־הָאֱלֹהִים עַל אֹדוֹתַי וְעַל אֹדוֹתֶיךָ בְּקָדֵשׁ בַּרְנֵעַ׃ 24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.26. וַיִּכְתֹּב יְהוֹשֻׁעַ אֶת־הַדְּבָרִים הָאֵלֶּה בְּסֵפֶר תּוֹרַת אֱלֹהִים וַיִּקַּח אֶבֶן גְּדוֹלָה וַיְקִימֶהָ שָּׁם תַּחַת הָאַלָּה אֲשֶׁר בְּמִקְדַּשׁ יְהוָה׃ 14.6. Then the children of Judah drew nigh unto Joshua in Gilgal; and Caleb the son of Jephunneh the Kenizzite said unto him: ‘Thou knowest the thing that the LORD spoke unto Moses the man of God concerning me and concerning thee in Kadesh-barnea." 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem." 24.26. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD."
11. Hebrew Bible, Judges, 6.8 (8th cent. BCE - 5th cent. BCE)

6.8. וַיִּשְׁלַח יְהוָה אִישׁ נָבִיא אֶל־בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי הֶעֱלֵיתִי אֶתְכֶם מִמִּצְרַיִם וָאֹצִיא אֶתְכֶם מִבֵּית עֲבָדִים׃ 6.8. that the Lord sent a prophet to the children of Yisra᾽el, who said to them, Thus says the Lord God of Yisra᾽el, I brought you up from Miżrayim, and brought you out of the house of slaves;"
12. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)

13. Hebrew Bible, Ezra, 3.2 (5th cent. BCE - 4th cent. BCE)

3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God."
14. 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;"
15. Philo of Alexandria, On The Confusion of Tongues, 59 (1st cent. BCE - 1st cent. CE)

59. For these men no longer obey reason as their ruler, but God, the governor of the universe, by whom they are assisted so as to display their energies in actions rather than in words. For when they hear of others doing such and such things, these men, which is a thing most contrary to what one would expect, say that, from some inspiration of God, they will act first and obey afterwards; in order that they may seem to have advanced to good actions, not in consequence of instruction and admonition, but by their own spontaneous and self-taught mind. And then, when they have accomplished these actions, they say that they will obey in order that they may form an opinion of what they have done, as to whether their actions are consistent with the divine injunctions and the sacred admonitions of scripture. XIV.
16. Mishnah, Berachot, 5.1 (1st cent. CE - 3rd cent. CE)

5.1. One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop."
17. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)

2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision."
18. New Testament, 1 Corinthians, 10.1-10.13 (1st cent. CE - 1st cent. CE)

10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
19. New Testament, 2 Corinthians, 1.22, 5.5 (1st cent. CE - 1st cent. CE)

20. New Testament, 2 Timothy, 3.8-3.9 (1st cent. CE - 1st cent. CE)

3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.
21. New Testament, Acts, 3.22, 7.37, 13.39, 26.22-26.23, 28.23 (1st cent. CE - 2nd cent. CE)

3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
22. New Testament, Apocalypse, 15.3 (1st cent. CE - 1st cent. CE)

15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.
23. New Testament, Hebrews, 3.2-3.5, 3.11-3.12, 10.32-10.39, 11.4-11.40, 12.1 (1st cent. CE - 1st cent. CE)

3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.11. As I swore in my wrath, 'They will not enter into my rest.' 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.33. partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so. 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 10.35. Therefore don't throw away your boldness, which has a great reward. 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 11.9. By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.11. By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.15. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.18. even he to whom it was said, "In Isaac will your seed be called; 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.20. By faith, Isaac blessed Jacob and Esau, even concerning things to come. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.22. By faith, Joseph, when his end was near, made mention of the departure of the children of Israel; and gave instructions concerning his bones. 11.23. By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king's commandment. 11.24. By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter 11.25. choosing rather to share ill treatment with God's people, than to enjoy the pleasures of sin for a time; 11.26. accounting the reproach of Christ greater riches than the treasures of Egypt ; for he looked to the reward. 11.27. By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. 11.28. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.30. By faith, the walls of Jericho fell down, after they had been encircled for seven days. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.32. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; 11.33. who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions 11.34. quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. 11.39. These all, having had testimony given to them through their faith, didn't receive the promise 11.40. God having provided some better thing concerning us, so that apart from us they should not be made perfect. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us
24. New Testament, Romans, 9.15, 10.4-10.13 (1st cent. CE - 1st cent. CE)

9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved.
25. New Testament, John, 1.14, 1.45, 2.2, 3.1-3.21, 5.45-5.47, 8.31-8.59, 12.16, 16.24, 17.8 (1st cent. CE - 1st cent. CE)

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 2.2. Jesus also was invited, with his disciples, to the marriage. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me.
26. New Testament, Luke, 1.46-1.55, 1.68-1.79, 3.8, 9.28-9.36, 13.16, 13.28, 16.19-16.31, 19.9, 20.37, 22.61, 24.6-24.8, 24.27, 24.44 (1st cent. CE - 1st cent. CE)

1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 1.70. (As he spoke by the mouth of his holy prophets who have been from of old) 1.71. Salvation from our enemies, and from the hand of all who hate us; 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 1.75. In holiness and righteousness before him all the days of our life. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 1.77. To give knowledge of salvation to his people by the remission of their sins 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 22.61. The Lord turned, and looked at Peter. Then Peter remembered the Lord's word, how he said to him, "Before the rooster crows you will deny me three times. 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
27. New Testament, Mark, 9.4-9.5, 12.26, 14.72 (1st cent. CE - 1st cent. CE)

9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 14.72. The cock crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the cock crows twice, you will deny me three times." When he thought about that, he wept.
28. New Testament, Matthew, 1.2, 1.17, 3.9, 5.17, 8.10-8.11, 8.23-8.27, 17.3-17.4, 19.16-19.20, 22.32, 26.75 (1st cent. CE - 1st cent. CE)

1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.23. When he got into a boat, his disciples followed him. 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying! 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly.
29. Anon., Sifre Deuteronomy, 32, 154 (2nd cent. CE - 4th cent. CE)

30. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)

31. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: 61b. and the blungs draw all kinds of liquids,the bliver becomes angry,the bgallbladder binjects a dropof gall bintothe liver and ballaysanger, the bspleen laughs,the bmaw grindsthe food, and the bstomachbrings bsleep,the bnose awakens.If they reversed roles such that btheorgan which brings on bsleepwere to bawaken,or btheorgan which bawakenswere to bring on bsleep,the individual bwould gradually deteriorate. It was taught: If bothbring on bsleep or both awaken,the person bimmediately dies. /b,With regard to one’s inclinations, bit was taughtin a ibaraitathat bRabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me”(Psalms 109:22); the evil inclination has been completely banished from his heart. The bevil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes”(Psalms 36:2). bMiddling people are ruled by boththe good and evil inclinations, bas it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul”(Psalms 109:31)., bRabba said:People blike usare bmiddling. Abaye,his student and nephew, bsaid to him:If bthe Masterclaims that he is merely middling, he bdoes not leaveroom for bany creature to live.If a person like you is middling, what of the rest of us?, bAnd Rava said: The world was created only forthe sake of bthe full-fledged wicked or the full-fledged righteous;others do not live complete lives in either world. bRava said: One should know of himself whether or not he is completely righteous,as if he is not completely righteous, he knows that his life will be a life of suffering. bRav said: The world was only created forthe wicked bAhab ben Omri and for Rabbi Ḥanina ben Dosa.The Gemara explains: For bAhab ben Omri, this worldwas created, as he has no place in the World-to-Come, bandfor bRabbi Ḥanina ben Dosa, the World-to-Comewas created.,We learned in our mishna the explanation of the verse: b“And you shall love the Lord your Godwith all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when bit was taughtin a ibaraita /i: bRabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”?Conversely, bif it stated: “With all your might,” why does it state: “With all your soul”? Rather,this means that bif one’s body is dearer to him than his property, therefore it is stated: “With all your soul”;one must give his soul in sanctification of God. bAnd if one’s money is dearer to him than his body, therefore it is stated: “With all your might”;with all your assets. bRabbi Akiva says: “With all your soul”means: bEven ifGod btakes your soul. /b,The Gemara relates at length how Rabbi Akiva fulfilled these directives. bThe Sages taught: One time,after the bar Kokheva rebellion, bthe evil empireof Rome bdecreed that Israel may not engage inthe study and practice of bTorah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torahstudy. Pappos bsaid to him: Akiva, are you not afraid of the empire? /b,Rabbi Akiva banswered him: I will relate a parable. To what can this be compared?It is like ba fox walking along a riverbank when he sees fish gatheringand fleeing bfrom place to place. brThe fox bsaid to them: From what are you fleeing? br bThey said to him:We are fleeing bfrom the nets that people cast upon us. br bHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? brThe fish bsaid to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid inthe water, bournatural bhabitatwhich gives us blife,then bin a habitatthat causes our bdeath, all the more so. brThe moral is: bSo too, weJews, bnow that we sit and engage in Torahstudy, babout which it is written: “For that is your life, and the length of your days”(Deuteronomy 30:20), we fear the empire bto this extent; if we proceed tosit bidle from itsstudy, as its abandonment is the habitat that causes our death, ball the more sowill we fear the empire.,The Sages bsaid: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him.Rabbi Akiva bsaid to him: Pappos, who brought you here?Pappos breplied: Happy are you, Rabbi Akiva, for you were arrested onthe charge of engaging in bTorahstudy. bWoe unto Pappos who was seized onthe charge of engaging in bidle matters. /b,The Gemara relates: bWhen they took Rabbi Akiva out to be executed, it was time for the recitation of iShema /i. And they were raking his flesh with iron combs, and he wasreciting iShema /i, thereby baccepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now,as you suffer, you recite iShema /i? bHe said to them: All my days I have been troubled by the verse: With all your soul,meaning: bEven if God takes your soul. I saidto myself: bWhen will theopportunity bbe afforded me to fulfill thisverse? bNow that it has been afforded me, shall I not fulfill it? He prolongedhis uttering of the word: bOne, until his soul lefthis body as he uttered his final word: bOne. A voice descendedfrom heaven band said: Happy are you, Rabbi Akiva, that your soul leftyour body basyou uttered: bOne. /b, bThe ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward?As it is stated: b“From death, by Your hand, O Lord, from deathof the world” (Psalms 17:14); Your hand, God, kills and does not save. God bsaidthe end of the verse btothe ministering angels: b“Whose portion is in this life.”And then ba Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come,as your portion is already in eternal life.,We learned in the mishna that bone may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.Limiting this ihalakha /i, bRav Yehuda saidthat bRav said: They only saidthis ihalakhawith regard to irreverent behavior bfromMount bScopus [ iTzofim /i] and within, andspecifically areas from where bone can seethe Temple. bIt is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only saidthis ihalakhawith regard to Mount bScopus and within,when bone can see, and when there is no fenceobstructing his view, band when the Divine Presence is restingthere, i.e., when the Temple is standing.,In this context, bthe Sages taught: One who defecates in Judea should not defecatewhen facing beast and west,for then he is facing Jerusalem; bratherhe should do so bfacing north and south. But in the Galileewhich is north of Jerusalem, bone should only defecatefacing beast and west. Rabbi Yosei permitsdoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple, bwhere there is no fence, and when the Divine Presence is restingthere. bAnd the Rabbis prohibitdoing so.,The Gemara argues: But the opinion of the bRabbis,who prohibit this, bisidentical to that of the bfirstanonymous itanna, /iwho also prohibits doing so. The Gemara replies: The practical difference bbetween them iswith regard to bthe sides,i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first itanna /i, it is prohibited; according to the Rabbis, it is permitted., bIt was taughtin banother ibaraita /i: bOne who defecates in Judea should not defecatewhen facing beast and west; rather,he should only do so facing bnorth and south. And in the Galilee,defecating while facing bnorth and south is prohibited,while beast and west is permitted. And Rabbi Yosei permitteddoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple. bRabbi Yehuda says: When the Temple is standing, it is prohibited,but bwhen the Temple is not standing, it is permitted.The Gemara adds that bRabbi Akiva prohibitsdefecating banywherewhile facing east and west.,The Gemara challenges this: bRabbi Akiva’sposition bis identical tothat of bthe first,anonymous itanna /i,who also prohibits doing so. The Gemara responds: The practical difference bbetween themis with regard to places boutside of EretzYisrael b,as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in bRabba’sbathroom, bthe bricks were placed east and westin order to ensure that he would defecate facing north and south. bAbaye wentand bplaced them north and south,to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. bRabba enteredand bfixed them. He said: Who is the one that is upsetting me? I hold in accordance withthe opinion of bRabbi Akiva,who bsaid: It is prohibited everywhere. /b
32. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

56b. רבי חנניה בן (גמלא) אומר אף על הדם מן החי רבי חידקא אומר אף על הסירוס רבי שמעון אומר אף על הכישוף,רבי יוסי אומר כל האמור בפרשת כישוף בן נח מוזהר עליו (דברים יח, י) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים וגו' ובגלל התועבות האלה ה' אלהיך מוריש אותם מפניך ולא ענש אלא אם כן הזהיר,רבי אלעזר אומר אף על הכלאים מותרין בני נח ללבוש כלאים ולזרוע כלאים ואין אסורין אלא בהרבעת בהמה ובהרכבת האילן,מנהני מילי אמר ר' יוחנן דאמר קרא (בראשית ב, טז) ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל,ויצו אלו הדינין וכן הוא אומר (בראשית יח, יט) כי ידעתיו למען אשר יצוה את בניו וגו',ה' זו ברכת השם וכן הוא אומר (ויקרא כד, טז) ונוקב שם ה' מות יומת אלהים זו עבודת כוכבים וכן הוא אומר (שמות כ, ב) לא יהיה לך אלהים אחרים על האדם זו שפיכות דמים וכן הוא אומר (בראשית ט, ו) שופך דם האדם וגו',לאמר זו גילוי עריות וכן הוא אומר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר מכל עץ הגן ולא גזל אכל תאכל ולא אבר מן החי,כי אתא רבי יצחק תני איפכא ויצו זו עבודת כוכבים אלהים זו דינין,בשלמא אלהים זו דינין דכתיב (שמות כב, ז) ונקרב בעל הבית אל האלהים אלא ויצו זו ע"ז מאי משמע,רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יא) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו,מאי בינייהו איכא בינייהו עכו"ם שעשה ע"ז ולא השתחוה לה למאן דאמר עשו משעת עשייה מיחייב למאן דאמר כי הואיל הלך עד דאזיל בתרה ופלח לה,אמר רבא ומי איכא למאן דאמר עכו"ם שעשאה ע"ז ולא השתחוה לה חייב והתניא בעכו"ם דברים שבית דין של ישראל ממיתין עליהן בן נח מוזהר עליהן אין בית דין של ישראל ממיתין עליהן אין בן נח מוזהר עליהן למעוטי מאי לאו למעוטי עכו"ם שעשה ע"ז ולא השתחוה לה,אמר רב פפא לא למעוטי גיפוף ונישוק,גיפוף ונישוק דמאי אילימא כדרכה בר קטלא הוא אלא למעוטי שלא כדרכה,דינין בני נח איפקוד והתניא עשר מצות נצטוו ישראל במרה שבע שקיבלו עליהן בני נח והוסיפו עליהן דינין ושבת וכיבוד אב ואם,דינין דכתיב (שמות טו, כה) שם שם לו חוק ומשפט שבת וכיבוד אב ואם דכתיב (דברים ה, יא) כאשר צוך ה' אלהיך ואמר רב יהודה כאשר צוך במרה,אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,אי הכי מאי והוסיפו עליהן דינין,אלא אמר רבא לא נצרכה אלא לדיני קנסות אכתי והוסיפו בדינין מיבעי ליה,אלא אמר רב אחא בר יעקב לא נצרכה אלא להושיב בית דין בכל פלך ופלך ובכל עיר ועיר והא בני נח לא איפקוד והתניא כשם שנצטוו ישראל להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר כך נצטוו בני נח להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר,אלא אמר רבא האי תנא תנא דבי מנשה הוא דמפיק ד"ך ועייל ס"ך,דתנא דבי מנשה שבע מצות נצטוו בני נח ע"ז וגילוי עריות ושפיכות דמים גזל ואבר מן החי סירוס וכלאים,רבי יהודה אומר אדם הראשון לא נצטווה אלא על ע"ז בלבד שנאמר ויצו ה' אלהים על האדם רבי יהודה בן בתירה אומר אף על ברכת השם ויש אומרים אף על הדינים,כמאן אזלא הא דאמר רב יהודה אמר רב אלהים אני לא תקללוני אלהים אני לא תמירוני אלהים אני יהא מוראי עליכם כמאן כיש אומרים,תנא דבי מנשה אי דריש ויצו אפילו הנך נמי אי לא דריש ויצו הני מנא ליה,לעולם לא דריש ויצו הני כל חדא וחדא באפי נפשיה כתיבא ע"ז וגילוי עריות 56b. bRabbi Ḥaya ben Gamla says:The descendants of Noah are balsocommanded bconcerningthe prohibition against consuming bthe blood from a livinganimal. bRabbi Ḥideka says:They are balsocommanded bconcerning castration,i.e., they are prohibited to castrate any living animal. bRabbi Shimon says:They are balsocommanded bconcerningthe prohibition against engaging in bsorcery. /b, bRabbi Yosei says:With regard to beverytype of sorcery bthat is stated in the passage about sorcery,it is bprohibited for a descendant of Noah toengage in bit.This is derived from the verses: “When you come into the land that the Lord your God gives you, you shall not learn to do like the abominations of those nations. bThere shall not be found among you one who makes his son or his daughter pass through the fire, a diviner, a soothsayer, or an enchanter, or a warlock, or a charmer, or one who consults a necromancer and a sorcerer, or directs inquiries to the dead.For whoever does these things is an abomination to the Lord; band because of these abominations, the Lord your God is driving them out from before you”(Deuteronomy 18:9–12). Evidently, the Canaanites were punished for these practices; bandsince God bwould not have punishedthem for an action bunless Hefirst bprohibitedit, these practices are clearly prohibited to gentiles., bRabbi Elazar says:The descendants of Noah were balsocommanded bconcerningthe prohibition of bdiverse kinds.Nevertheless, it is bpermitted for the descendants of Noah to wear diverse kindsof wool and linen band to sow diverse kindsof seeds together, band they are prohibited only with regard to breedingdiverse species of banimals and graftingdiverse species of btrees. /b,§ The Gemara asks: bFrom where are these matters,the Noahide mitzvot, derived? bRabbi Yoḥa says:It is from that bwhich the verse states: “And the Lord God commanded the man, saying: of every tree of the garden you may freely eat;but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).,The verse is interpreted homiletically as follows: With regard to the term b“and…commanded,” these are thecourts of bjudgment; and so it statesin another verse: b“For I have known him, to the end that he may command his childrenand his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).,With regard to the term b“the Lord,” thisalludes to bblessing the nameof God; band so it statesin another verse: b“And he who blasphemes the name of the Lord…shall be put to death”(Leviticus 24:16). b“God,” thisalludes to bidol worship; and so it states: “You shall have no other godsbefore Me” (Exodus 20:2). b“The man,” thisalludes to bbloodshed; and so it states: “One who sheds the blood of man,by man his blood shall be shed” (Genesis 9:6).,With regard to the term b“saying,” thisalludes to bforbidden sexual relations; and so it states: “Saying, if a man sends his wife, and she goes from him and becomes another man’s… /bwill that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1). b“of every tree of the garden”alludes to the fact that one may partake only of items that are permitted to him, as they belong to him, bandhe may bnotpartake of bstolen items. “You may freely eat”alludes to the fact that one may eat fruit, bbut not a limb from a livinganimal., bWhen Rav Yitzḥak camefrom Eretz Yisrael to Babylonia, bhe taughttwo of the expositions in bthe oppositeorder: b“And…commanded,” thisalludes to bidol worship. “God,” thisalludes to courts of bjudgment. /b,The Gemara asks: bGranted,the source for the exposition: b“God [ iElohim /i],” thisalludes to courts of bjudgment,is clear; bas it is written: “Then the master of the house shall come near the judges [ iha’elohim /i]”(Exodus 22:7). Evidently, judges are called ielohim /i. bButwith regard to the exposition: b“And…commanded,” thisalludes to bidol worship, from whereis this binferred? /b, bRav Ḥisda and Rav Yitzḥak bar Avdimiboth give answers to this question. bOneof them bsaysthat it is inferred from the verse: b“They have turned aside quickly out of the way that I commanded them; they have made thema molten calf” (Exodus 32:8). The word “commanded” is mentioned here in the context of idol worship. bAndthe other bone saysthat it is inferred from the verse: b“Ephraim is oppressed, crushed in justice, because he willingly went after filth [ itzav /i]”(Hosea 5:11). The word itzav /i, used in this context in reference to idol worship, is the same Hebrew word used in the phrase: “And…commanded [ ivaytzav /i].”,The Gemara asks: bWhat isthe difference bbetweenthese two sources? The Gemara answers: The practical difference bbetweenthem is in the case of ba gentile who fashioned an idol but did not bow to it,i.e., he has not yet worshipped it. bAccording to the one who saysthat the proof is from the verse: b“They have madethem a molten calf,” bhe is rendered liable from the time of fashioningit. bAccording to the one who saysthat the proof is from the verse: b“Because he willingly wentafter filth,” he is not liable buntil he goes after it and worships it. /b, bRava says: And is there anyone who saysthat ba gentile who fashioned an idol but did not bow to it is liable? But isn’t it taughtin a ibaraita /i: bWith regard to idol worship, matters,i.e., transgressions, bfor which a Jewish court executesa Jew who commits one of them, bare prohibited to a descendant of Noah.But with regard to transgressions bfor which a Jewish court does not executea Jew who commits one of them, ba descendant of Noah is not prohibited fromdoing bthem. To exclude whattransgressions, i.e., to determine that they do not apply to gentiles, is this stated? Is it bnot to excludethe case of ba gentile who fashioned an idol but did not bow to it?Since Jews are not executed for this transgression, gentiles should not be liable for this act either., bRav Pappa says: No,it is possible that it is stated bto exclude embracing and kissingthe idol; neither a Jew nor a gentile who embraces or kisses an idol is liable. No proof can be brought from here with regard to a gentile who fashions an idol but does not worship it.,The Gemara asks: bEmbracing and kissingan idol bin whatmanner? bIf we saythat he did so bin itsstandard bmannerof worship, i.e., that embracing and kissing is the standard method of worshipping this idol, certainly bhe is liable toreceive the bdeathpenalty. bRather,it is stated bto excludea case bwherehe did bnotdo so bin itsstandard bmannerof worship.,§ The Gemara asks with regard to the list of the Noahide mitzvot: bWere the descendants of Noah commandedto establish courts of bjudgment? But isn’t it taughtin a ibaraita /i: bThe Jewish people were commandedto observe bten mitzvotwhen they were bin Marah: Seven that the descendants of Noah accepted upon themselves, andGod badded to themthe following mitzvot: bJudgment, and Shabbat, and honoringone’s bfather and mother. /b,The mitzva of bjudgmentwas given at Marah, bas it is writtenwith regard to Marah: b“There He made for them a statute and an ordice”(Exodus 15:25). bShabbat and honoringone’s bfather and motherwere given at Marah, bas it is writtenconcerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, bas the Lord your God commanded you”(Deuteronomy 5:12), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. bAnd Rav Yehuda says: “Asthe Lord your God bcommanded you” in Marah.Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot., bRav Naḥman saysthat bRabba bar Avuh says:Establishing courts is a Noahide mitzva. The additional mitzva that was given in Marah bwas necessary only with regard tothe details of the ihalakhotof the justice system, e.g., that a defendant in a capital case is punished only by a full panel of twenty-three judges of the bSanhedrin, andonly if there are two bwitnesseswho testify concerning him, bandonly if he was issued ba forewarningbefore his transgression.,The Gemara asks: bIf so,and the mitzva given at Marah is a specification of the ihalakhotof the justice system, bwhatis the meaning of the sentence: bAndGod badded to them: Judgment?The details of a preexisting mitzva would not be referred to as an added mitzva., bRather, Rava says:The mitzva given at Marah bwas necessary only with regard to the ihalakhotof fines.Since these are not ihalakhotthat pertain to the basic performance of justice, but rather concern an additional fine for the guilty party, they were not given to the descendants of Noah. The Gemara asks: According to this interpretation, the language of the ibaraitais bstillinaccurate, as bit should havestated: bAndGod badded to themmore ihalakhot bof judgment. /b, bRather, Rav Aḥa bar Ya’akov says: It was necessary onlyfor the additional requirement bto establish a court in each and every province and in each and every city.The Gemara asks: bAnd were the descendants of Noah not commandedwith regard to bthismatter? bBut isn’t it taughtin a ibaraita /i: bJust as the Jewish people were commanded to establish courts in each and every province and in each and every city, so too, the descendants of Noah were commanded to establish courts in each and every province and in each and every city? /b, bRather, Rava says: This itanna /i,who holds that the mitzva of establishing courts of judgment is not included in the Noahide mitzvot, bisthe itannaof the school of Menashe, who removesfrom the list of the Noahide mitzvot two mitzvot whose mnemonic is idalet /i, ikaf /i,which stands for judgment [ idinim /i] and blessing the name of God [ ibirkat Hashem /i], band insertsin their place two mitzvot whose mnemonic is isamekh /i, ikaf /i,standing for castration [ iseirus /i] and diverse kinds [ ikilayim /i]., bAs the school of Menashe taught: The descendants of Noah were commandedto observe bseven mitzvot:The prohibitions of bidol worship, and forbidden sexual relations, and blood-shed,and brobbery, andeating ba limb from a livinganimal, and bcastration, and diverse kinds. /b, bRabbi Yehuda says: Adam, the firstman, bwas commanded only with regard tothe prohibition of bidol worship, as it is stated: “And the Lord God commanded the man”(Genesis 2:16). bRabbi Yehuda ben Beteira says:He was balsocommanded bconcerning blessing the nameof God. bAnd some saythat he was balsocommanded bconcerningestablishing courts of bjudgment. /b,The Gemara asks: bIn accordance with whoseopinion bis that which Rav Yehuda saysthat bRav says,in interpretation of the aforementioned verse: Since bI am “God,” do not curse Me;since bI am “God,” do not exchange Mewith another god; since bI am “God,” My fear shall be upon you?The Gemara answers: bIn accordance with whoseopinion? It is bin accordance withwhat bsome say,i.e., that the phrase “and the Lord God commanded the man” includes the prohibitions against cursing God’s name and idol worship, as well as the mitzva of establishing a system of law and justice, so that the fear of God will be upon the people.,The Gemara challenges: bIfthe itannaof the school of Menashe interpretsthe verse b“andthe Lord God bcommanded” homiletically, even thesemitzvot, cursing the name of God and establishing courts, should be included. And bif he does not interpretthe verse b“andthe Lord God bcommanded” homiletically, from where does hederive btheseseven mitzvot in his list?,The Gemara answers: bActually, he does not interpretthe verse b“andthe Lord God bcommanded” homiletically,but with regard to bthesemitzvot in his list, beach and every oneof them bis written separatelyin the Torah. The prohibitions of bidol worship and forbidden sexual relationsare stated
33. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

86b. והא טבולי יום נינהו אביי בר רבין ורב חנינא בר אבין דאמרי תרווייהו ניתנה תורה לטבול יום יתיב מרימר וקאמר לה להא שמעת' א"ל רבינא למרימר ניתנה קאמרת או ראויה קאמרת אמר ליה ראויה קאמינא,וליטבלו ביני שימשי וליקבלו תורה ביני שימשי אמר רבי יצחק (ישעיהו מח, טז) לא מראש בסתר דברתי וליטבלו בצפרא דשבתא וליקבלו תורה בצפרא דשבתא א"ר יצחק שלא יהא הללו הולכין לקבל תורה והללו הולכין לטבילה,א"ר חייא ברבי אבא א"ר יוחנן זו דברי ר' ישמעאל ור' עקיבא אבל חכמים אומרים שש עונות שלמות בעינן אמר רב חסדא מחלוקת שפירשה מן האשה אבל פירשה מן האיש טמאה כל זמן שהיא לחה מתיב רב ששת (ויקרא טו, יז) וכל בגד וכל עור אשר יהיה עליו שכבת זרע פרט לשכבת זרע שהיא סרוחה מאי לאו שפירשה מן האיש לא שפירשה מן האשה,בעי רב פפא שכבת זרע של ישראל במעי כותית מהו ישראל דדאיגי במצות חביל גופייהו עכו"ם דלא דאיגי במצות לא או דילמא כיון דאכלין שקצים ורמשים חביל גופייהו ואם תמצי לומר כיון דאכלי שקצים ורמשים חביל גופייהו במעי בהמה מהו אשה (היא) דאית לה פרוזדור מסרחת אבל בהמה דלית לה פרוזדור לא או דילמא ל"ש תיקו:,ת"ר בששי בחדש ניתנו עשרת הדברות לישראל רבי יוסי אומר בשבעה בו אמר רבא דכולי עלמא בר"ח אתו למדבר סיני כתיב הכא (שמות יט, א) ביום הזה באו מדבר סיני וכתיב התם (שמות יב, ב) החדש הזה לכם ראש חדשים מה להלן ר"ח אף כאן ר"ח ודכולי עלמא בשבת ניתנה תורה לישראל כתיב הכא (שמות כ, ז) זכור את יום השבת לקדשו וכתיב התם (שמות יג, ג) ויאמר משה אל העם זכור את היום הזה מה להלן בעצומו של יום אף כאן בעצומו של יום כי פליגי בקביעא דירחא רבי יוסי סבר בחד בשבא איקבע ירחא ובחד בשבא לא אמר להו ולא מידי משום חולשא דאורחא בתרי בשבא אמר להו (שמות יט, ו) ואתם תהיו לי ממלכת כהנים 86b. The Gemara asks: bDidn’tsome of the people have status of bthose who immersed themselves during the daywhen they received the Torah? Some of the women immersed themselves on Shabbat evening to purify themselves from the discharge of semen. Even after immersion, the purification process is not complete until sunset. It was bAbaye bar Ravin and Rav Ḥanina bar Avin who both saidin response: bThe Torah was given to those who immersed themselves during the day,and that in no way diminishes the magnitude of the revelation. The Gemara relates that bMareimar sat and stated this ihalakha /i. Ravina said to Mareimar: Did you saythat the Torah bwasactually bgivento those who immersed themselves during the day, bor did you saythat bit was fitto be given to those who immersed themselves during the day, but, in reality, it was not? He bsaid to him: I saidthat the Torah bwas fitto be given, but in actuality the nation was ritually pure, and the women did not discharge semen on the third day.,The Gemara asks: bAnd let them immerseduring btwilighton Shabbat eve band receivethe bTorahjust after that during btwilight.Why was it necessary to delay revelation until Shabbat morning? bRabbi Yitzḥak saidthat the verse said in that regard: b“From the first, I did not speak in concealment”(Isaiah 48:16). God did not give the Torah under the cloak of night, but rather in the light of day. The Gemara asks: bAnd let them immerse themselves on Shabbat morning and receive the Torah on Shabbat morning.In that case, according to all opinions, the period of separation could have begun one twelve-hour period later. bRabbi Yitzḥak said:This was not done bso thatthere would bnotbe a situation where bthese,one segment of the people, bwould be going to receive the Torah while those,another segment of the people, bwould be going to immerse themselves.Optimally, the entire nation should go to receive the Torah together., bRabbi Ḥiyya, son of Rabbi Abba, saidthat bRabbi Yoḥa said: These are the statements of Rabbi Yishmael and Rabbi Akiva. However, the Rabbis say: We requirethat bsix completetwelve-hour bperiodselapse between cohabitation and discharge. If a woman discharged semen less than seventy-two hours after having relations, the semen renders her ritually impure. bRav Ḥisda said:The bdisputeover how long semen renders one ritually impure is only with regard to semen that bis discharged from a woman; however,if it bis discharged from a man,e.g., it was on a garment, bit is impure as long as it is moist,regardless of how much time passed since its discharge. bRav Sheshet raises an objectionbased on what was taught in a ibaraita /i: The Torah states: b“And every garment, and every hide on which there is semenshall be immersed in water, and be impure until evening” (Leviticus 15:17). And the Sages taught: This bexcludes semen which is foul. What, is it notreferring to semen bdischarged from a man,indicating that even moist semen becomes foul after a certain period of time and no longer transmits impurity? The Gemara rejects this: bNo,this ihalakhais referring to semen bthat was discharged from a woman. /b, bRav Pappa raised a dilemma: What isthe ihalakhawith regard to bsemen of a Jew in the womb of a gentile woman?Do we say that since bJews are concerned aboutfulfilling bmitzvot,due to that concern, btheir bodytemperature bis hotand semen that is not absorbed becomes foul faster, in contrast to bgentiles who are not concerned aboutfulfilling bmitzvotfor whom that is bnotthe case? bOr, perhaps, sincegentiles beat detestable creatures and creeping animals their bodytemperature bisalso bhot? And if you say that sincethey beat detestable creatures and creeping animals, their bodytemperature bis hot,another dilemma can be raised: bWhat isthe ihalakhawith regard to semen of a Jew bin the womb of an animal?Do we say that in ba woman, who has along bcorridor [ iperozdor /i]to her womb, the semen becomes bfoul; butin ban animal, which does not haveas long ba corridor,it does bnot? Or perhapsit is bnot different,and the period of time that the semen renders one ritually impure is the same in both cases? No resolution was found for these dilemmas. Therefore, blet them standunresolved., bThe Sages taught: On the sixthday bof the monthof Sivan, bthe Ten Commandments were given to the Jewish people. Rabbi Yosei says: On the seventhday bofthe month. bRava said: Everyone agreesthat the Jews bcame to the Sinai desert on the New Moon,as bit is written here:“In the third month after the children of Israel were gone forth out of the land of Egypt, bthe same day came they into the wilderness of Sinai”(Exodus 19:1), without elaborating what day it was. bAnd it is written there: “This month shall be to you the beginning of months;it shall be the first month of the year to you” (Exodus 12:2). bJust as there,the term “this” is referring to the bNew Moon, so too, herethe term is referring to the bNew Moon. Andsimilarly, beveryone agrees that the Torah was given to the Jewish people on Shabbat,as bit is written herein the Ten Commandments: b“Remember the Shabbat day to keep it holy”(Exodus 20:8), band it is written there: “And Moses said to the people: Remember this day,in which you came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place; there shall be no leaven eaten” (Exodus 13:3). bJust as there,the mitzva of remembrance was commanded bon the very dayof the Exodus, bso too, herethe mitzva of remembrance was commanded bon the very dayof Shabbat. bWhereRabbi Yosei and the Sages bdisagreeis bwith regard to the determination of the month,meaning which day of the week was established as the New Moon. bRabbi Yosei held:The bNew Moon was established on the first day of the week, and on the first day of the week He did not say anything to them due to the wearinesscaused by bthe journey. On the second day of the week, He said to them: “And you shall be to Me a kingdom of priestsand a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6).
34. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

4a. לטומאת ביתו,אמר ליה ר' יוחנן לריש לקיש בשלמא לדידי דילפינא ממלואים היינו דתניא זה וזה מזין עליו כל שבעה מכל חטאות שהיו שם דהואי נמי הזאה במלואים אלא לדידך דילפת מסיני הזאה בסיני מי הואי,אמר ליה ולטעמיך מי ניחא במלואים דם הכא מים הא לא קשיא דתני רבי חייא נכנסו מים תחת דם אלא לדידך הזאה בסיני מי הואי אמר ליה מעלה בעלמא,תניא כוותי' דרבי יוחנן תניא כוותיה דריש לקיש תניא כוותיה דר' יוחנן (ויקרא טז, ג) בזאת יבא אהרן אל הקדש במה שאמור בענין מאי היא בענין דמלואים ומה אמור בענין דמלואים אהרן פירש שבעה ושמש יום אחד ומשה מסר לו כל שבעה כדי לחנכו בעבודה,ואף לדורות כהן גדול פורש שבעה ומשמש יום אחד ושני תלמידי חכמים מתלמידיו של משה לאפוקי צדוקין מוסרין לו כל שבעה כדי לחנכו בעבודה,מכאן אמרו שבעת ימים קודם יוה"כ מפרישין כהן גדול מביתו ללשכת פרהדרין וכשם שמפרישין כ"ג כך מפרישין כהן השורף את הפרה ללשכה שעל פני הבירה צפונה מזרחה ואחד זה ואחד זה מזין עליו כל שבעה מכל חטאות שהיו שם,ואם תאמר במלואים דם הכא מים אמרת נכנסו מים תחת דם ואומר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם לעשות אלו מעשה פרה לכפר אלו מעשה יוה"כ,והאי בזאת מיבעי ליה לגופיה בפר בן בקר לחטאת ואיל לעולה אמרי אי לקרבן לחודיה לימא קרא בזה או באלה מאי בזאת שמעת מינה תרתי,מאי ואומר וכי תימא יוה"כ קמא הוא דבעי פרישה כדאשכחן במלואים אבל ביוה"כ דעלמא לא אי נמי כ"ג קמא הוא דבעי פרישה אבל כ"ג בעלמא לא ת"ש כאשר עשה וכו',תניא כוותיה דריש לקיש משה עלה בענן ונתכסה בענן ונתקדש בענן כדי לקבל תורה לישראל בקדושה שנאמר (שמות כד, טז) וישכון כבוד ה' על הר סיני זה היה מעשה אחר עשרת הדברות שהיו תחלה לארבעים יום דברי רבי יוסי הגלילי,ר"ע אומר וישכון כבוד ה' מראש חודש 4a. babout the ritual impurity ofthe priest’s bhome,i.e., his wife. This is done lest he become impure through relations with a menstruating woman, which is ritual impurity lasting seven days. Therefore, he is removed from his home for seven days., bRabbi Yoḥa said to Reish Lakish: Granted,according bto myopinion, bthat I derivethe ihalakhaof sequestering bfromthe binauguration,that explains bthat which is taughtin the ibaraita /i: With regard to both bthispriest engaged in the burning of the red heifer band thatHigh Priest prior to Yom Kippur, bone sprinkles upon himfor ball sevendays the purification water mixed with ashes from samples bfrom allthe previous red heifer bsin-offerings that weresafeguarded btherein the Temple. The reason for this practice is bthat there was also sprinkling duringthe binauguration. However, according to youropinion, bthat you derive it from Sinai, was therein fact bsprinkling at Sinai?According to your opinion, why are the priests sprinkled?,Reish Lakish bsaid to him: And according to your reasoning, does itwork out bwell?At the binauguration,the sprinkling was with bblood; here,the sprinkling was with bwater.Rabbi Yoḥa answered: bThat is not difficult, as Rabbi Ḥiyya taught: Water replaced blood,but both have the status of sprinkling. bHowever, according to yourreasoning, bat Sinai, was there sprinklingat all? Reish Lakish bsaid to him:The Sages bmerelyestablished ba higher standard,and this sprinkling is not a requirement.,§ The Gemara comments: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥathat the sequestering is derived from the inauguration; banda ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat it is derived from Sinai. The Gemara elaborates: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥa:It was stated with regard to the inauguration: b“With this Aaron will come into the Sanctuary,with a young bull for a sin-offering and a ram for a burnt-offering” (Leviticus 16:3). To what is the term: With this, referring? It is referring to bthat which is stated in the matter. What isthe matter? It is bthe matter of the inauguration.In the manner that the priest was prepared for the inauguration, so too is he prepared for Yom Kippur. bAnd what is stated in the matter ofthe binauguration?It is that bAaronthe priest bwithdrewfor bsevendays band served one day, and Moses transmittedthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bAndthroughout the bgenerations as well,the bHigh Priest withdraws sevendays prior to Yom Kippur band serves one day. And two Torah scholars fromamong bthe students of Moses, to the exclusion of Sadducees,who are not students of Moses, btransmitthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bFrom therethe Sages bsaidin the mishna: bSeven days prior to Yom Kippurthe Sages would bremove the High Priest,who performs the entire Yom Kippur service, bfrom his house to the Chamber of iParhedrin /i; and just asthe Sages would bremove the High Priest, so do they remove the priest who burns the heifer,from his house bto the chamber that was before the ibira /iat the bnortheastcorner of the courtyard on the Temple Mount. bAndwith regard to bboth thispriest whom the Sages sequester prior to Yom Kippur band thatpriest whom the Sages sequester prior to engaging in the burning of the heifer, bone sprinkles upon him,for ball sevendays of sequestering, the purification water with ashes bfrom all theprevious red heifer bsin-offerings that weresafeguarded btherein the Temple., bAnd if you saythat at the binaugurationthe sprinkling was with bblood,and bherethe sprinkling was with bwater, you said: Water replaced blood. And it saysin the verse: b“As has been done this day, so the Lord has commanded to do, to make atonement for you”(Leviticus 8:34). bTo do, these are the actionsperformed in the burning bof thered bheifer; to make atonement, these are the actionsperformed on bYom Kippur.This ibaraita /i, then, is proof for the opinion of Rabbi Yoḥa.,The Gemara analyzes the ibaraita /i. bButthe term: bWith this [ ibezot /i], is required forthe meaning of the verse bitself;the priest is required to bring ba young bull for a sin-offering and a ram for a burnt-offering.The Sages bsayin response: bIfthe term comes to teach bonlywith regard bto the offerings, let the verse say: With this [ ibezeh /i],in the masculine, referring to the bull, bor: With these [ ibe’elleh /i],referring to the bull and the ram. bWhat,then, may be derived from the use of the feminine term ibezot /i,which refers to neither the bull nor the ram? bLearn from it twoconclusions; one with regard to the offerings and one with regard to sequestering.,The Gemara continues its analysis of the ibaraita /i. bWhatis the meaning of the term: bAnd it says?Why does the ibaraitacite an additional proof from another verse? Why wasn’t the first proof sufficient? bAnd if you saythat bit ison bthe first Yom Kippurwhen Aaron performed the service bthatthe High Priest brequires sequestering, as we find inthe binaugurationwhen the priests were sequestered before being consecrated as priests, bbut on Yom Kippur in general, no,subsequent High Priests do not require sequestering; or balternatively,if you say: bIt is the first High Priest who requires sequestering,as did all the priests during the inauguration, bbutsubsequent bHigh Priests in general, no,they do not require sequestering before Yom Kippur; then bcomeand bhearthat which it says in the verse: b“As has been donethis day, so the Lord has commanded to do,” meaning that this is a mitzva for all generations.,§ And a ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat sequestering is derived from Sinai: bMoses ascended in the cloud, and was covered in the cloud, and was sanctified in the cloud, in order to receive the Torah for the Jewish people in sanctity, as it is stated: “And the glory of the Lord abode upon Mount Sinaiand the cloud covered him six days, and He called to Moses on the seventh day from the midst of the cloud” (Exodus 24:16). bThis was an incidentthat occurred bafter therevelation of bthe Ten Commandmentsto the Jewish people, and these six days bwere the beginningof the bforty daysthat Moses was on the mountain (see Exodus 24:18); this is bthe statement of Rabbi Yosei HaGelili.The opinion of Rabbi Yosei HaGelili corresponds to that of Reish Lakish; Moses withdrew for six days before receiving permission to stand in the presence of God., bRabbi Akiva says:This incident occurred before the revelation of the Ten Commandments to the Jewish people, and when the Torah says: b“And the glory of the Lord abodeupon Mount Sinai,” it is referring to the revelation of the Divine Presence that began on the bNew Moonof Sivan, which was six days before the revelation of the Ten Commandments.
35. Anon., Avot Derabbi Nathan A, 1 (6th cent. CE - 8th cent. CE)

36. Anon., Cairo Geniza Manuscripts, None



Subjects of this text:

subject book bibliographic info
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79
abraham, covenant with Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52, 79
adam and eve Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
angels Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 216
anthropomorphism, wrath Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
apistia, apistos, of israelites Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
apophatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
art, sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 278
aural communication Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
authoritative works Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276
authority Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 277, 278
beit ha-midrash Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 277, 278
beth-el, imagery in Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
burning bush Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
cataphatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
commandment/commandments Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 480, 484, 498
commandments Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
contract, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
covenant and creation, as socio-legal instrument Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
creation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
danby, herbert Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 196
darkness Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
decalogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276
deuteronomy, as re-written law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
deuteronomy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
dialectics Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
dionysios the areopagite Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
divine/god, as storm god Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
divine/god, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
divine/god, roar Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
divinity, hidden Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
elders/council of elders Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 484, 498
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
enemy, divine Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
enemy, of israel Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
esther Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
exegesis, midrashic developments Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 278
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79
exodus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19, 269, 277, 278
ezekiel Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 278
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 213
fire Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
god, and Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52, 213
gregory of nyssa Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
haggadah Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 196
heaven Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19, 278
hermeneutics/hermeneutical—see also, interpretation Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 480, 484, 498
history, study of in relation to theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 277
interpretation, inner-biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
interpretation, targumic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269, 276, 277, 278
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 480, 484, 498
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 484, 498
jerusalem Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 166
judah the nasi, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 196
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498
light Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 278
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
mediator, of the covenant Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 480, 484, 498
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269, 276, 277, 278
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79, 213
moses, legislator Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
moses, portrayal in pentateuchal sources DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 24
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 277; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 166, 216; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 480, 484, 498
mount, sinai Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
multiplicity and multiformity within, representation/imagination Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
mystical theology, mysticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
mysticism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 277, 278
mythmaking, as divine evocation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
mythmaking, historical actualization Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
narrative Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
nathan (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
natural and meteorological phenomena, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
natural and meteorological phenomena Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 213
pagans/paganism Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498
patriarchs, texts Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
praise, surrender in Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
praise, veiled and unveiled Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
prayer Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 277; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 480, 484, 498
priesthood, priests, service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 278
processions Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52, 78, 79, 213
prophecy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 277
prophets Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 484, 498
qumran, identity formation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19, 269, 276, 277, 278
revelation, narrative Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19, 269, 276, 277, 278; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 480
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52, 78
sabbath Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 484
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 213
school/academy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 277, 278
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 213
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78, 79, 213
sinai, lawgiving Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 480, 484, 498
sinai, relativization of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 19, 269, 276, 277, 278; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 216; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
supersessionism, surpassed, of covenant and law Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
swallowing, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
symbols Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
synagogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 277, 278
tannaitic literature Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458
targum Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269, 276, 277, 278
temple Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 278
thematic innovation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
thematization Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458
theophany Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269, 276, 277, 278
torah, teaching Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 269, 276, 277, 278
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 480, 484, 498
tradition, clusters Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 62
transcendence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
transfiguration Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
trust, growth in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 213
wilderness' Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458
worship, and play Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348