1. Septuagint, Tobit, 4.7-4.11 (th cent. BCE - 2nd cent. BCE)
| 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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2. Hebrew Bible, Song of Songs, 1.2, 2.6 (9th cent. BCE - 3rd cent. BCE)
| 1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 2.6. שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי׃ | 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 2.6. Let his left hand be under my head, And his right hand embrace me. |
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3. Hebrew Bible, Deuteronomy, 4.12, 4.15-4.19, 4.36, 5.1-5.24, 6.4, 9.27, 15.7, 26.16, 31.24, 32.10, 33.2, 33.4 (9th cent. BCE - 3rd cent. BCE)
| 4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.15. וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 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׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 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׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.23. כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ 26.16. הַיּוֹם הַזֶּה יְהוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 31.24. וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ | 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.15. Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—" 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female," 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven," 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; ." 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven." 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 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." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s." 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." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 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." 5.23. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 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;" 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;" 26.16. This day the LORD thy God commandeth thee to do these statutes and ordices; thou shalt therefore observe and do them with all thy heart, and with all thy soul." 31.24. And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished," 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." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob." |
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4. Hebrew Bible, Exodus, 2.24, 3.6, 5.21, 11.2, 12.35-12.36, 15.2, 15.9, 15.18, 16.24, 19.5, 19.8, 19.18-19.19, 19.21, 20.1-20.14, 20.16-20.19, 20.22, 24.9-24.11, 24.17, 32.13, 33.11, 33.18-33.20, 34.11, 35.29 (9th cent. BCE - 3rd cent. BCE)
| 2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 5.21. וַיֹּאמְרוּ אֲלֵהֶם יֵרֶא יְהוָה עֲלֵיכֶם וְיִשְׁפֹּט אֲשֶׁר הִבְאַשְׁתֶּם אֶת־רֵיחֵנוּ בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו לָתֶת־חֶרֶב בְּיָדָם לְהָרְגֵנוּ׃ 11.2. דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃ 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 16.24. וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּוֹ׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 19.21. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃ 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׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 20.18. וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 20.22. וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 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׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 35.29. כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר נָדַב לִבָּם אֹתָם לְהָבִיא לְכָל־הַמְּלָאכָה אֲשֶׁר צִוָּה יְהוָה לַעֲשׂוֹת בְּיַד־מֹשֶׁה הֵבִיאוּ בְנֵי־יִשְׂרָאֵל נְדָבָה לַיהוָה׃ | 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 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.’" 11.2. Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’" 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.18. The LORD shall reign for ever and ever." 16.24. And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein." 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;" 19.8. 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." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 19.21. And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish." 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." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 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." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 20.18. And the people stood afar off; but Moses drew near unto the thick darkness where God was." 20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven." 20.22. And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it." 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." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 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." 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." 35.29. The children of Israel brought a freewill-offering unto the LORD; every man and woman, whose heart made them willing to bring for all the work, which the LORD had commanded by the hand of Moses to be made." |
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5. Hebrew Bible, Genesis, 4.8-4.11, 8.1 (9th cent. BCE - 3rd cent. BCE)
| 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ | 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 8.1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;" |
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6. Hebrew Bible, Hosea, 6.5-6.6 (9th cent. BCE - 3rd cent. BCE)
| 6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ | 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light." 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings." |
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7. Hebrew Bible, Leviticus, 9.5, 17.8-17.16, 20.2-20.4, 26.42, 26.45 (9th cent. BCE - 3rd cent. BCE)
| 9.5. וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃ 17.8. וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃ 17.9. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ לַעֲשׂוֹת אֹתוֹ לַיהוָה וְנִכְרַת הָאִישׁ הַהוּא מֵעַמָּיו׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 17.16. וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃ 20.2. וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן׃ 20.2. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ׃ 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 20.4. וְאִם הַעְלֵם יַעְלִימוּ עַם הָאָרֶץ אֶת־עֵינֵיהֶם מִן־הָאִישׁ הַהוּא בְּתִתּוֹ מִזַּרְעוֹ לַמֹּלֶךְ לְבִלְתִּי הָמִית אֹתוֹ׃ 26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃ 26.45. וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃ | 9.5. And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD." 17.8. And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice," 17.9. and bringeth it not unto the door of the tent of meeting, to sacrifice it unto the LORD, even that man shall be cut off from his people." 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood." 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." 17.16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity." 20.2. Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones." 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name." 20.4. And if the people of the land do at all hide their eyes from that man, when he giveth of his seed unto Molech, and put him not to death;" 26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land." 26.45. But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD." |
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8. Hebrew Bible, Micah, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.6. בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃ 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ | 6.6. ’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?" 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’" 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." |
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9. Hebrew Bible, Numbers, 12.8, 15.23, 27.23, 35.30-35.31, 36.13 (9th cent. BCE - 3rd cent. BCE)
| 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 15.23. אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃ 27.23. וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃ 35.31. וְלֹא־תִקְחוּ כֹפֶר לְנֶפֶשׁ רֹצֵחַ אֲשֶׁר־הוּא רָשָׁע לָמוּת כִּי־מוֹת יוּמָת׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ | 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 15.23. even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;" 27.23. And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses." 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die." 35.31. Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death." 36.13. These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho." |
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10. Hebrew Bible, Proverbs, 19.17 (9th cent. BCE - 3rd cent. BCE)
| 19.17. מַלְוֵה יְהוָה חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם־לוֹ׃ | 19.17. He that is gracious unto the poor lendeth unto the LORD; And his good deed will He repay unto him." |
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11. Hebrew Bible, Psalms, 17.15, 29.4, 29.7, 62.12, 138.4 (9th cent. BCE - 3rd cent. BCE)
| 17.15. אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃ 29.4. קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃ 29.7. קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃ 62.12. אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם־זוּ שָׁמָעְתִּי כִּי עֹז לֵאלֹהִים׃ 138.4. יוֹדוּךָ יְהוָה כָּל־מַלְכֵי־אָרֶץ כִּי שָׁמְעוּ אִמְרֵי־פִיךָ׃ | 17.15. As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness." 29.4. The voice of the LORD is powerful; The voice of the LORD is full of majesty." 29.7. The voice of the LORD heweth out flames of fire." 62.12. God hath spoken once, Twice have I heard this: That strength belongeth unto God;" 138.4. All the kings of the earth shall give Thee thanks, O LORD, For they have heard the words of Thy mouth." |
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12. Hebrew Bible, 1 Kings, 22.19 (8th cent. BCE - 5th cent. BCE)
| 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ | 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." |
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13. Hebrew Bible, 2 Kings, 18.12, 21.8 (8th cent. BCE - 5th cent. BCE)
| 18.12. עַל אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיהֶם וַיַּעַבְרוּ אֶת־בְּרִיתוֹ אֵת כָּל־אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה וְלֹא שָׁמְעוּ וְלֹא עָשׂוּ׃ 21.8. וְלֹא אֹסִיף לְהָנִיד רֶגֶל יִשְׂרָאֵל מִן־הָאֲדָמָה אֲשֶׁר נָתַתִּי לַאֲבוֹתָם רַק אִם־יִשְׁמְרוּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר צִוִּיתִים וּלְכָל־הַתּוֹרָה אֲשֶׁר־צִוָּה אֹתָם עַבְדִּי מֹשֶׁה׃ | 18.12. because they hearkened not to the voice of the LORD their God, but transgressed His covet, even all that Moses the servant of the LORD commanded, and would not hear it, nor do it." 21.8. neither will I cause the feet of Israel to wander any more out of the land which I gave their fathers; if only they will observe to do according to all that I have commanded them, and according to all the law that My servant Moses commanded them.’" |
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14. Hebrew Bible, Amos, 5.22, 5.25, 9.1 (8th cent. BCE - 6th cent. BCE)
| 5.22. כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה וְשֶׁלֶם מְרִיאֵיכֶם לֹא אַבִּיט׃ 5.25. הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה בֵּית יִשְׂרָאֵל׃ 9.1. רָאִיתִי אֶת־אֲדֹנָי נִצָּב עַל־הַמִּזְבֵּחַ וַיֹּאמֶר הַךְ הַכַּפְתּוֹר וְיִרְעֲשׁוּ הַסִּפִּים וּבְצַעַם בְּרֹאשׁ כֻּלָּם וְאַחֲרִיתָם בַּחֶרֶב אֶהֱרֹג לֹא־יָנוּס לָהֶם נָס וְלֹא־יִמָּלֵט לָהֶם פָּלִיט׃ 9.1. בַּחֶרֶב יָמוּתוּ כֹּל חַטָּאֵי עַמִּי הָאֹמְרִים לֹא־תַגִּישׁ וְתַקְדִּים בַּעֲדֵינוּ הָרָעָה׃ | 5.22. Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; Neither will I regard the peace-offerings of your fat beasts." 5.25. Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?" 9.1. I saw the Lord standing beside the altar; and He said: Smite the capitals, that the posts may shake; And break them in pieces on the head of all of them; And I will slay the residue of them with the sword; There shall not one of them flee away, And there shall not one of them escape." |
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15. Hebrew Bible, Isaiah, 1.11-1.13, 6.1-6.5, 27.13, 44.6, 66.3 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 27.13. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 66.3. שׁוֹחֵט הַשּׁוֹר מַכֵּה־אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם־חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם־הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה׃ | 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts." 27.13. And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem." 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." 66.3. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog’s neck; He that offereth a meal-offering, as if he offered swine’s blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;" |
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16. Hebrew Bible, Jeremiah, 2.2, 7.21-7.23, 23.29 (8th cent. BCE - 5th cent. BCE)
| 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ | 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown." 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?" |
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17. Hebrew Bible, Joshua, 1.13, 8.31, 8.33, 8.35, 11.12, 14.2, 22.2, 22.5 (8th cent. BCE - 5th cent. BCE)
| 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 11.12. וְאֶת־כָּל־עָרֵי הַמְּלָכִים־הָאֵלֶּה וְאֶת־כָּל־מַלְכֵיהֶם לָכַד יְהוֹשֻׁעַ וַיַּכֵּם לְפִי־חֶרֶב הֶחֱרִים אוֹתָם כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה׃ 14.2. בְּגוֹרַל נַחֲלָתָם כַּאֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה׃ 22.2. וַיֹּאמֶר אֲלֵיהֶם אַתֶּם שְׁמַרְתֶּם אֵת כָּל־אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד יְהוָה וַתִּשְׁמְעוּ בְקוֹלִי לְכֹל אֲשֶׁר־צִוִּיתִי אֶתְכֶם׃ 22.2. הֲלוֹא עָכָן בֶּן־זֶרַח מָעַל מַעַל בַּחֵרֶם וְעַל־כָּל־עֲדַת יִשְׂרָאֵל הָיָה קָצֶף וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֺנוֹ׃ 22.5. רַק שִׁמְרוּ מְאֹד לַעֲשׂוֹת אֶת־הַמִּצְוָה וְאֶת־הַתּוֹרָה אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וְלָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וּלְדָבְקָה־בוֹ וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ | 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." 11.12. And all the cities of those kings, and all the kings of them, did Joshua take, and he smote them with the edge of the sword, and utterly destroyed them; as Moses the servant of the LORD commanded." 14.2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half-tribe.—" 22.2. and said unto them: ‘Ye have kept all that Moses the servant of the LORD commanded you, and have hearkened unto my voice in all that I commanded you;" 22.5. Only take diligent heed to do the commandment and the law, which Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.’" |
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18. Hebrew Bible, Ezekiel, 1.1, 1.26-1.28, 10.20 (6th cent. BCE - 5th cent. BCE)
| 1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ | 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke." 10.20. This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim." |
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19. Euripides, Trojan Women, 888, 887 (5th cent. BCE - 5th cent. BCE)
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20. Hebrew Bible, 1 Chronicles, 6.34, 15.15 (5th cent. BCE - 3rd cent. BCE)
| 6.34. וְאַהֲרֹן וּבָנָיו מַקְטִירִים עַל־מִזְבַּח הָעוֹלָה וְעַל־מִזְבַּח הַקְּטֹרֶת לְכֹל מְלֶאכֶת קֹדֶשׁ הַקֳּדָשִׁים וּלְכַפֵּר עַל־יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד הָאֱלֹהִים׃ 15.15. וַיִּשְׂאוּ בְנֵי־הַלְוִיִּם אֵת אֲרוֹן הָאֱלֹהִים כַּאֲשֶׁר צִוָּה מֹשֶׁה כִּדְבַר יְהוָה בִּכְתֵפָם בַּמֹּטוֹת עֲלֵיהֶם׃ | 6.34. But Aaron and his sons offered upon the altar of burnt-offering, and upon the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded." 15.15. And the children of the Levites bore the ark of God upon their shoulders with the bars thereon, as Moses commanded according to the word of the LORD." |
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21. Hebrew Bible, 2 Chronicles, 8.13, 18.18 (5th cent. BCE - 3rd cent. BCE)
| 8.13. וּבִדְבַר־יוֹם בְּיוֹם לְהַעֲלוֹת כְּמִצְוַת מֹשֶׁה לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וְלַמּוֹעֲדוֹת שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת׃ 18.18. וַיֹּאמֶר לָכֵן שִׁמְעוּ דְבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יוֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמְדִים עַל־יְמִינוֹ וּשְׂמֹאלוֹ׃ | 8.13. even as the duty of every day required, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the appointed seasons, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles." 18.18. And he said: ‘Therefore hear ye the word of the LORD: I saw the LORD sitting upon His throne, and all the host of heaven standing on His right hand and on His left." |
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22. Hebrew Bible, Nehemiah, 9.14 (5th cent. BCE - 4th cent. BCE)
| 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ | 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" |
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23. Septuagint, Tobit, 4.7-4.11 (4th cent. BCE - 2nd cent. BCE)
| 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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24. Philo of Alexandria, On The Cherubim, 77 (1st cent. BCE - missingth cent. CE)
| 77. For, says he, the enemy has said, "I will pursue and take captive." Who, then, could be a more determined enemy to the soul than he who out of arrogance appropriate the especial attributes of the Deity to himself? Now it is an especial attribute of God to create, and this faculty it is impious to ascribe to any created being. 77. and as to these particular animals, they have indeed some reason for what they do, for they are the most domestic, and the most useful to life. The bull, as a plougher, draws furrows for the reception of the seed, and is again the most powerful of all animals to thresh the corn out when it is necessary to purify it of the chaff; the ram gives us the most beautiful garments for the coverings of our persons; for if our bodies were naked, they would easily be destroyed either through heat, or though intense cold, caused at one time by the blaze of the sun, and at another by the cooling of the air. |
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25. Philo of Alexandria, On The Decalogue, 33-49, 32 (1st cent. BCE - missingth cent. CE)
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26. Philo of Alexandria, On The Migration of Abraham, 48-49, 47 (1st cent. BCE - missingth cent. CE)
| 47. For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All people saw the voice of God; they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of Heaven," not "Ye have heard," for the same reason. |
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27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 78 (1st cent. BCE - missingth cent. CE)
| 78. It is advantageous, therefore, if not with reference to the acquisition of perfect virtue, still at all events with reference to political considerations, both to be nourished in ancient and primeval opinions, and also to be acquainted with the ancient records of glorious actions, which historians and the whole race of poets have delivered to their contemporaries and to subsequent ages, to be preserved in their recollection. But when the sudden light of self-taught wisdom has shone upon those who had no foreknowledge or expectation of it, and opening the previously closed eyes of the soul, makes men spectators of knowledge instead of being merely hearers of it, implanting in the mind the swiftest of the outward senses, sight, instead of hearing, which is slower; it is then in vain to exercise the ears with speeches. XXIII. |
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28. Philo of Alexandria, On The Contemplative Life, 13, 12 (1st cent. BCE - missingth cent. CE)
| 12. But they who apply themselves to this kind of worship, not because they are influenced to do so by custom, nor by the advice or recommendation of any particular persons, but because they are carried away by a certain heavenly love, give way to enthusiasm, behaving like so many revellers in bacchanalian or corybantian mysteries, until they see the object which they have been earnestly desiring. |
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29. Philo of Alexandria, On The Life of Moses, 2.213, 2.291 (1st cent. BCE - missingth cent. CE)
| 2.213. Now some one disregarding this injunction, even while he yet had the sacred words of God respecting the holy seventh day still ringing in his ears, which God had uttered without the intervention of the prophet, and, what is the most wonderful thing of all, by a visible voice which affected the eyes of those who were present even more than their ears, went forth through the middle of the camp to pick up sticks, well knowing that all the people in the camp were perfectly quiet and doing nothing, and even while he was committing the iniquity was seen and detected, all disguise being impossible; 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. |
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30. Anon., Didache, 1.2-1.5, 2.2, 2.4-2.5, 2.7, 3.2, 5.1-5.2 (1st cent. CE - 2nd cent. CE)
| 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. |
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31. Josephus Flavius, Jewish Antiquities, 3.81 (1st cent. CE - 1st cent. CE)
| 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree |
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32. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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33. Mishnah, Taanit, 2.2-2.3 (1st cent. CE - 3rd cent. CE)
| 2.2. [When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six." 2.3. These are they [the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: And he ends each [of the additional six] sections with its appropriate concluding benediction." |
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34. New Testament, 1 John, 3.12 (1st cent. CE - 1st cent. CE)
| 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. |
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35. New Testament, 1 Peter, 4.15 (1st cent. CE - 1st cent. CE)
| 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. |
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36. New Testament, 1 Corinthians, 3.19-3.20, 6.9-6.10, 9.15-9.18 (1st cent. CE - 1st cent. CE)
| 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 9.15. But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.18. What then is my reward? That, when I preach thegospel, I may present the gospel of Christ without charge, so as not toabuse my authority in the gospel. |
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37. New Testament, 1 Thessalonians, 2.9 (1st cent. CE - 1st cent. CE)
| 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. |
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38. New Testament, 2 Thessalonians, 3.6-3.12 (1st cent. CE - 1st cent. CE)
| 3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat. 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. |
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39. New Testament, Acts, 15.19-15.21 (1st cent. CE - 2nd cent. CE)
| 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. |
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40. New Testament, James, 2.11 (1st cent. CE - 1st cent. CE)
| 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. |
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41. New Testament, Ephesians, 4.25-4.27, 4.30, 6.10-6.18 (1st cent. CE - 1st cent. CE)
| 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.26. Be angry, and don't sin." Don't let the sun go down on your wrath 4.27. neither give place to the devil. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: |
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42. New Testament, Galatians, 5.19-5.21 (1st cent. CE - 1st cent. CE)
| 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. |
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43. New Testament, Romans, 13.9 (1st cent. CE - 1st cent. CE)
| 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. |
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44. New Testament, John, 10.8 (1st cent. CE - 1st cent. CE)
| 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. |
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45. New Testament, Luke, 6.20-6.49, 18.20 (1st cent. CE - 1st cent. CE)
| 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' |
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46. New Testament, Mark, 7.21, 10.17-10.31 (1st cent. CE - 1st cent. CE)
| 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. |
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47. New Testament, Matthew, 5.1-5.10, 5.19, 5.21-5.48, 7.12, 15.19, 18.20, 19.18-19.19, 22.37-22.40 (1st cent. CE - 1st cent. CE)
| 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 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.' 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. |
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48. Plutarch, On Isis And Osiris, 75 (1st cent. CE - 2nd cent. CE)
| 75. The crocodile, Cf. Herodotus, ii. 69. certainly, has acquired honour which is not devoid of a plausible reason, but he is declared to be a living representation of God, since he is the only creature without a tongue; for the Divine Word has no need of a voice, and through noiseless ways advancing, guides By Justice all affairs of mortal men. Euripides, Troades, 887-888; Cf. Plutarch, Moralia, 1007 c. They say that the crocodile is the only animal living in the water which has a thin and transparent membrane extending down from his forehead to cover up his eyes, so that he can see without being seen; and this prerogative belongs also unto the First God. In whatever part of the land the female crocodile lays her eggs, well she knows that this is destined to mark the limit of the rise of the Nile Ibid. 982 c; Aristotle, Hist. Animalium, v. 33 (558 a 17). ; for the females, being unable to lay their eggs in the water and afraid to lay them far from it, have such an accurate perception of the future that they make use of the oncoming river as a guide in laying their eggs and in keeping them warm; and thus they preserve them dry and untouched by the water. They lay sixty eggs Cf. Aelian, De Natura Animalium, ii. 33, v. 52. and hatch them in the same number of days, and those crocodiles that live longest live that number of years: the number sixty is the first of measures for such persons as concern themselves with the heavenly bodies. of the animals that are held in honour for both reasons, mention has already been made of the dog. supra, 355and 368 f. The ibis, Cf. Diodorus, i. 87. 6. which kills the deadly creeping things, was the first to teach men the use of medicinal purgations when they observed her employing clysters and being purged by herself. Cf. Aelian, De Natura Animalium, ii. 35; Pliny, Natural History, x. 40 (75). The most strict of the priests take their lustral water for purification from a place where the ibis has drunk Cf. Moralia, 974 c; Aelian, De Natura Animalium, vii. 45. : for she does not drink water if it is unwholesome or tainted, nor will she approach it. By the spreading of her feet, in their relation to each other and to her bill, she makes an equilateral triangle. Cf. Moralia, 670 c. Moreover the variety and combination of her black feathers with her white picture the moon in its first quarter. There is no occasion for surprise that the Egyptians were so taken with such slight resemblances; for the Greeks in their painted and sculptured portrayals of the gods made use of many such. Tor example, in Crete there was a statue of Zeus having no ears; for it is not fitting for the Ruler and Lord of all to listen to anyone. Beside the statue of Athena Pheidias placed the serpent and in Elis beside the statue of Aphroditê the tortoise, Cf. Moralia, 142 d; Pausanias, vi. 25. 2. to indicate that maidens need watching, and that for married women staying at home and silence is becoming. The trident of Poseidon is a symbol of the Third Region where the sea holds sway, for it. has been assigned to a demesne of less importance than the heavens and the air. For this reason they thus named Amphitritê and the Tritons. An effort to derive these names from τρίτος, third. The Pythagoreans embellished also numbers and figures with the appellations of the gods. The equilateral triangle they called Athena, born from the head and third-born, because it is divided by three perpendiculars drawn from its three angles. The number one they called Apollo Cf. the note on 354 f, supra . because of its rejection of plurality Cf. 393 b, infra . and because of the singleness of unity. The number two they called Strife, and Daring, and three they called Justice, for, although the doing of injustice and suffering from injustice are caused by deficiency and excess, Justice, by reason of its equality, intervenes between the two. The so-called sacred quaternion, the number thirtysix, was, so it is famed, the mightiest of oaths, and it has been given the name of World since it is made up of the first four even numbers and the first four odd numbers added together. 75. The crocodile, certainly, has acquired honour which is not devoid of a plausible reason, but he is declared to be a living representation of God, since he is the only creature without a tongue; for the Divine Word has no need of a voice, and through noiseless ways advancing, guides By Justice all affairs of mortal men. They say that the crocodile is the only animal living in the water which has a thin and transparent membrane extending down from his forehead to cover up his eyes, so that he can see without being seen; and this prerogative belongs also unto the First God. In whatever part of the land the female crocodile lays her eggs, well she knows that this is destined to mark the limit of the rise of the Nile; for the females, being unable to lay their eggs in the water and afraid to lay them far from it, have such an accurate perception of the future that they make use of the oncoming river as a guide in laying their eggs and in keeping them warm; and thus they preserve them dry and untouched by the water. They lay sixty eggs and hatch them in the same number of days, and those crocodiles that live longest live that number of years: the number sixty is the first of measures for such persons as concern themselves with the heavenly bodies. of the animals that are held in honour for both reasons, mention has already been made of the dog. The ibis, which kills the deadly creeping things, was the first to teach men the use of medicinal purgations when they observed her employing clysters and being purged by herself. The most strict of the priests take their lustral water for purification from a place where the ibis has drunk: for she does not drink water if it is unwholesome or tainted, nor will she approach it. By the spreading of her feet, in their relation to each other and to her bill, she makes an equilateral triangle. Moreover the variety and combination of her black feathers with her white picture the moon in its first quarter. There is no occasion for surprise that the Egyptians were so taken with such slight resemblances; for the Greeks in their painted and sculptured portrayals of the gods made use of many such. For example, in Crete there was a statue of Zeus having no ears; for it is not fitting for the Ruler and Lord of all to listen to anyone. Beside the statue of Athena Pheidias placed the serpent and in Elis beside the statue of Aphroditê the tortoise, to indicate that maidens need watching, and that for married women staying at home and silence is becoming. The trident of Poseidon is a symbol of the Third Region where the sea holds sway, for it has been assigned to a demesne of less importance than the heavens and the air. For this reason they thus named Amphitritê and the Tritons. The Pythagoreans embellished also numbers and figures with the appellations of the gods. The equilateral triangle they called Athena, born from the head and third-born, because it is divided by three perpendiculars drawn from its three angles. The number one they called Apollo because of its rejection of plurality and because of the singleness of unity. The number two they called "Strife," and "Daring," and three they called "Justice," for, although the doing of injustice and suffering from injustice are caused by deficiency and excess, Justice, by reason of its equality, intervenes between the two. The soâcalled sacred quaternion, the number thirty-six, was, so it is famed, the mightiest of oaths, and it has been given the name of "World" since it is made up of the first four even numbers and the first four odd numbers added together. |
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49. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
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50. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
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51. Anon., Sifra, 10.1 (2nd cent. CE - 4th cent. CE)
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52. Anon., Sifre Deuteronomy, 313, 335, 343-344, 357, 306 (2nd cent. CE - 4th cent. CE)
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53. Anon., Sifre Numbers, 103, 112, 102 (2nd cent. CE - 4th cent. CE)
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54. Clement of Alexandria, Extracts From The Prophets, 52-63, 51 (2nd cent. CE - 3rd cent. CE)
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55. Clement of Alexandria, Miscellanies, 1.17.84, 4.6.25-4.6.41, 5.6.32-5.6.40, 5.10.63, 5.10.66, 6.16.147, 7.14.84 (2nd cent. CE - 3rd cent. CE)
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56. Palestinian Talmud, Nedarim, 3.2 (2nd cent. CE - 5th cent. CE)
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57. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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58. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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59. Tertullian, On The Games, 3 (2nd cent. CE - 3rd cent. CE)
| 3. Fortified by this knowledge against heathen views, let us rather turn to the unworthy reasonings of our own people; for the faith of some, either too simple or too scrupulous, demands direct authority from Scripture for giving up the shows, and holds out that the matter is a doubtful one, because such abstinence is not clearly and in words imposed upon God's servants. Well, we never find it expressed with the same precision, You shall not enter circus or theatre, you shall not look on combat or show; as it is plainly laid down, You shall not kill; you shall not worship an idol; you shall not commit adultery or fraud. Exodus 20:14 But we find that that first word of David bears on this very sort of thing: Blessed, he says, is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners. Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked. |
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60. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 15a. ועל ידי שלשה בני קרח,ירמיה כתב ספרו וספר מלכים וקינות חזקיה וסיעתו כתבו (ימש"ק סימן) ישעיה משלי שיר השירים וקהלת אנשי כנסת הגדולה כתבו (קנד"ג סימן) יחזקאל ושנים עשר דניאל ומגילת אסתר עזרא כתב ספרו ויחס של דברי הימים עד לו,מסייעא ליה לרב דאמר רב יהודה אמר רב לא עלה עזרא מבבל עד שיחס עצמו ועלה ומאן אסקיה נחמיה בן חכליה,אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא (דברים לד, ה) וימת שם משה עבד ה' אפשר משה (מת) וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר"י ואמרי לה ר' נחמיה,אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו,כמאן אזלא הא דא"ר יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן לימא (ר"י היא) ודלא כר"ש אפילו תימא ר"ש הואיל ואשתנו אשתנו:,יהושע כתב ספרו והכתיב (יהושע כד, כט) וימת יהושע בן נון עבד ה' דאסקיה אלעזר והכתיב (יהושע כד, לג) ואלעזר בן אהרן מת דאסקיה פנחס,שמואל כתב ספרו והכתיב (שמואל א כח, ג) ושמואל מת דאסקיה גד החוזה ונתן הנביא,דוד כתב ספר תהלים על ידי עשרה זקנים וליחשוב נמי איתן האזרחי אמר רב איתן האזרחי זה הוא אברהם כתיב הכא (תהלים פט, א) איתן האזרחי וכתיב התם (ישעיהו מא, ב) מי העיר ממזרח צדק [וגו'],קא חשיב משה וקא חשיב הימן והאמר רב הימן זה משה כתיב הכא הימן וכתיב התם (במדבר יב, ז) בכל ביתי נאמן הוא תרי הימן הוו,משה כתב ספרו ופרשת בלעם ואיוב מסייעא ליה לר' לוי בר לחמא דא"ר לוי בר לחמא איוב בימי משה היה כתיב הכא (איוב יט, כג) מי יתן אפוא ויכתבון מלי וכתיב התם (שמות לג, טז) ובמה יודע אפוא,ואימא בימי יצחק דכתיב (בראשית כז, לג) מי אפוא הוא הצד ציד ואימא בימי יעקב דכתיב (בראשית מג, יא) אם כן אפוא זאת עשו ואימא בימי יוסף דכתיב (בראשית לז, טז) איפה הם רועים,לא ס"ד דכתיב (איוב יט, כג) מי יתן בספר ויוחקו ומשה הוא דאיקרי מחוקק דכתיב (דברים לג, כא) וירא ראשית לו כי שם חלקת מחוקק ספון,רבא אמר איוב בימי מרגלים היה כתיב הכא (איוב א, א) איש היה בארץ עוץ איוב שמו וכתיב התם (במדבר יג, כ) היש בה עץ מי דמי הכא עוץ התם עץ הכי קאמר להו משה לישראל ישנו לאותו אדם ששנותיו ארוכות כעץ ומגין על דורו כעץ,יתיב ההוא מרבנן קמיה דר' שמואל בר נחמני ויתיב וקאמר איוב לא היה ולא נברא אלא משל היה אמר ליה עליך אמר קרא איש היה בארץ עוץ איוב שמו,אלא מעתה (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה וגו' מי הוה אלא משל בעלמא הכא נמי משל בעלמא א"כ שמו ושם עירו למה,רבי יוחנן ורבי אלעזר דאמרי תרוייהו איוב מעולי גולה היה ובית מדרשו בטבריא היה מיתיבי ימי שנותיו של איוב משעה שנכנסו ישראל למצרים ועד שיצאו | 15a. band by the three sons of Korah. /b, bJeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrotethe following, and ba mnemonicto remember which books they wrote is iyod /i, imem /i, ishin /i, ikuf /i: Isaiah [ iYeshaya /i], Proverbs [ iMishlei /i], Song of Songs [ iShir HaShirim /i], and Ecclesiastes [ iKohelet /i]. The members of the Great Assembly wrotethe following, and ba mnemonicto remember these books is ikuf /i, inun /i, idalet /i, igimmel /i: Ezekiel [ iYeḥezkel], and the Twelve Prophets [ iSheneim Asar /i], Daniel[iDaniel /i], band the Scroll of Esther [ iMegillat Ester /i]. Ezra wrote his own book and the genealogy ofthe book of bChronicles until hisperiod.,The Gemara comments: This bsupports Rav, as Rav Yehuda saysthat bRav says: Ezra did not ascend from Babyloniato Eretz Yisrael buntil he established his own genealogy, andafter that he bascended.This genealogy is what is written in the book of Chronicles. bAnd who completedthe book of Chronicles for the generations following Ezra? bNehemiah, son of Hacaliah. /b,The Gemara elaborates on the particulars of this ibaraita /i: bThe Master saidabove that bJoshua wrote his own book and eight verses of the Torah.The Gemara comments: This ibaraita bis taught in accordance with the one who says thatit was bJoshuawho bwrote thelast beight verses in the Torah.This point is subject to a tannaitic dispute, bas it is taughtin another ibaraita /i: b“And Moses the servant of the Lord died there”(Deuteronomy 34:5); bis it possible thatafter bMoses died, hehimself bwrote “And Moses died there”? Rather, Moses wrotethe entire Torah buntil this point,and bJoshua wrote from thispoint bforward;this is bthe statement of Rabbi Yehuda. And some saythat bRabbi Neḥemyastated this opinion., bRabbi Shimon said to him: Is it possiblethat the bTorah scroll was missing a single letter? But it is written: “Take this Torah scroll”(Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. bRather, until this point the Holy One, Blessed be He, dictated and Moses repeatedafter Him band wrotethe text. bFrom thispoint bforward,with respect to Moses’ death, bthe Holy One, Blessed be He, dictated and Moses wrote with tears.The fact that the Torah was written by way of dictation can be seen blater, as it is statedconcerning the writing of the Prophets: b“And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll”(Jeremiah 36:18).,The Gemara asks: bIn accordance with whoseopinion bis that which Rabbi Yehoshua bar Abba saysthat bRav Giddel saysthat bRav says:When the Torah is read publicly in the synagogue, boneperson breads thelast beight verses in the Torah,and that section may not be divided between two readers? bShall we saythat bthis isin accordance with the opinion of bRabbi Yehuda and not in accordance withthe opinion of bRabbi Shimon,as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: bEvenif byou saythat this was said in accordance with the opinion of bRabbi Shimon, since they differfrom the rest of the Torah in one way, as Moses wrote them with tears, bthey differfrom the rest of the Torah in this way as well, i.e., they may not be divided between two readers.,It is stated in the ibaraitathat bJoshua wrote his own book.The Gemara asks: bBut isn’t it writtentoward the end of the book: b“And Joshua, son of Nun, the servant of the Lord, died”(Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son bEleazar completed it.The Gemara asks: bBut isn’t italso bwritten: “And Eleazar, son of Aaron, died”(Joshua 24:33)? The Gemara answers: bPinehas completed it. /b,It is also stated in the ibaraitathat bSamuel wrote his own book.The Gemara asks: bBut isn’t it written: “And Samuel died”(I Samuel 28:3)? The Gemara answers: bGad the seer and Nathan the prophet finished it. /b,It is further stated that bDavid wrote the book of Psalms by means of ten elders,whom the ibaraitaproceeds to list. The Gemara asks: bButthen blet it also count Ethan the Ezrahiteamong the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. bRav says: Ethan the Ezrahite isthe same person as bAbraham.Proof for this is the fact that bit is written here:“A Maskil of bEthan the Ezrahite”(Psalms 89:1), band it is written there: “Who raised up one from the east [ imizraḥ /i], whom righteousnessmet wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse.,The Gemara asks: The ibaraita bcounts Mosesamong the ten elders whose works are included in the book of Psalms, band italso bcounts Heman. But doesn’t Rav say:The bHemanmentioned in the Bible (I Kings 5:11) bisthe same person as bMoses?This is proven by the fact that bit is written here: “Heman”(Psalms 88:1), which is Aramaic for trusted, band it is written thereabout Moses: b“For he is the trusted one in all My house”(Numbers 12:7). The Gemara answers: bThere were two Hemans,one of whom was Moses, and the other a Temple singer from among the descendants of Samuel.,The ibaraitafurther states that bMoses wrote his own book,i.e., the Torah, bthe portion of Balaam, andthe book of bJob. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Joblived bin the time of Moses. It is written herewith regard to Job: b“Oh, that my words were written now [ ieifo /i]”(Job 19:23), band it is written therein Moses’ words to God: b“For in what shall it be known here [ ieifo /i]”(Exodus 33:16). The unusual use of the word ieifoin these two places indicates that Job and Moses lived in the same generation.,The Gemara comments: bButif that is the proof, bsaythat Job lived bin the time of Isaac, as it is writtenin connection with Isaac: b“Who then [ ieifo /i] is he that has taken venison”(Genesis 27:33). bOr saythat he lived bin the time of Jacob, as it is writtenwith respect to Jacob: b“If it must be so now [ ieifo /i], do this”(Genesis 43:11). bOr saythat he lived bin the time of Joseph, as it is writtenwith respect to Joseph: “Tell me, I pray you, bwhere [ ieifo /i] are they feeding their flocks?”(Genesis 37:16).,The Gemara answers: It could bnot enter your mindto say this, bas it is writtenin the continuation of the previously mentioned verse: b“Oh, thatmy words bwere inscribed [ iveyuḥaku /i] in a book”(Job 19:23), band it is Moses who is called the inscriber, as it is writtenwith regard to him: b“And he provided the first part for himself, for there was the inscriber’s [ imeḥokek /i] portion reserved”(Deuteronomy 33:21)., bRava says: Joblived bat the time of the spieswhom Moses sent to scout the land of Canaan. This is proven by the fact that bit is written here: “There was a man in the land of Utz, whose name was Job”(Job 1:1), band it is written therein the account of the spies: b“Whether there are trees [ ieitz /i] in it”(Numbers 13:20). The Gemara asks: bIs it comparable? Herethe word that is used is iUtz /i,whereas btherethe word is ieitz /i.The Gemara answers: bThis is what Moses said to Israel,i.e., to the spies: bIs that mannamed Job still alive, bhe whose years are as long asthe years bof a tree and who protects his generation like a tree?This is why the allusion to him here is through the word ieitz /i, rather than iUtz /i.,The Gemara relates that bone of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created;there was never such a person as Job. bRather,his story bwas a parable.Rabbi Shmuel bar Naḥmani bsaid to him:In rebuttal bto you, the verse states: “There was a man in the Land of Utz whose name was Job”(Job 1:1), which indicates that such a man did indeed exist.,The Gemara asks: bBut if that is so,that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, bbut the poor man had nothing except one little lamb, which he had bought and reared”(II Samuel 12:3)? bWas therereally such a person? bRather, it was merely a parable; here too it is merely a parable.The Gemara answers: bIf so,that it is a parable, bwhystate bhis name and the name of his city?Rather, Job was clearly a real person.,The Gemara cites another opinion with regard to the time when Job lived. bRabbi Yoḥa and Rabbi Elazar both say: Job was among those who ascended from the exileto Eretz Yisrael at the start of the Second Temple period, band his house of study was in Tiberias.The Gemara braises an objectionfrom what is taught in a ibaraita /i: bThe days of Job’s lifeextended bfrom when Israel entered Egypt until they left,indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple. |
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61. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 60a. מי קוראין לא הוה בידיה אתא ושייליה לרבי יצחק נפחא א"ל אחריהן קוראין ת"ח הממונין פרנסים על הצבור ואחריהן ת"ח הראויין למנותם פרנסים על הציבור ואחריהן בני ת"ח שאבותיהן ממונים פרנסים על הצבור ואחריהן ראשי כנסיות וכל אדם,שלחו ליה בני גליל לר' חלבו מהו לקרות בחומשים בבהכ"נ בציבור לא הוה בידיה אתא שייליה לר' יצחק נפחא לא הוה בידיה אתא שאיל בי מדרשא ופשטוה מהא דא"ר שמואל בר נחמני א"ר יוחנן ס"ת שחסר יריעה אחת אין קורין בו,ולא היא התם מחסר במילתיה הכא לא מחסר במילתיה רבה ורב יוסף דאמרי תרוייהו אין קוראין בחומשין בבית הכנסת משום כבוד צבור,ורבה ורב יוסף דאמרי תרוייהו האי ספר אפטרתא אסור למקרי ביה בשבת מאי טעמא דלא ניתן ליכתב,מר בר רב אשי אמר לטלטולי נמי אסור מ"ט דהא לא חזי למיקרי ביה ולא היא שרי לטלטולי ושרי למיקרי ביה,דר' יוחנן ור"ש בן לקיש מעייני בספרא דאגדתא בשבתא והא לא ניתן ליכתב אלא כיון דלא אפשר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך ה"נ כיון דלא אפשר עת לעשות לה' הפרו תורתך,בעא מיניה אביי מרבה מהו לכתוב מגילה לתינוק להתלמד בה תיבעי למאן דאמר תורה מגילה מגילה ניתנה תיבעי למאן דאמר תורה חתומה ניתנה,תיבעי למ"ד תורה מגילה מגילה ניתנה כיון דמגילה מגילה ניתנה כותבין או דילמא כיון דאידבק אידבק,תיבעי למ"ד תורה חתומה ניתנה כיון דחתומה ניתנה אין כותבין או דילמא כיון דלא אפשר כתבינן א"ל אין כותבין ומה טעם לפי שאין כותבין,איתיביה אף היא עשתה טבלא של זהב שפרשת סוטה כתובה עליה א"ר שמעון בן לקיש משום ר' ינאי באל"ף בי"ת,איתיביה כשהוא כותב רואה וכותב מה שכתוב בטבלא אימא כמה שכתוב בטבלא,איתיביה כשהוא כותב רואה בטבלא וכותב מה שכתוב בטבלא מה הוא כתוב בטבלא (במדבר ה, יט) אם שכב אם לא שכב הכא במאי עסקינן בסירוגין,כתנאי אין כותבין מגילה לתינוק להתלמד בה ואם דעתו להשלים מותר ר' יהודה אומר בבראשית עד דור המבול בתורת כהנים עד ויהי ביום השמיני,א"ר יוחנן משום רבי בנאה תורה מגילה מגילה ניתנה שנא' (תהלים מ, ח) אז אמרתי הנה באתי במגילת ספר כתוב עלי ר"ש בן לקיש אומר תורה חתומה ניתנה שנאמר (דברים לא, כו) לקוח את ספר התורה הזאת,ואידך נמי הכתיב לקוח ההוא לבתר דאידבק,ואידך נמי הכתיב במגילת ספר כתוב עלי ההוא דכל התורה כולה איקרי מגילה דכתיב (זכריה ה, ב) ויאמר אלי מה אתה רואה ואומר אני רואה מגילה עפה,אי נמי לכדרבי לוי דאמר רבי לוי שמנה פרשיות נאמרו ביום שהוקם בו המשכן אלו הן פרשת כהנים ופרשת לוים ופרשת טמאים ופרשת שילוח טמאים ופרשת אחרי מות | 60a. bwho readsfrom the Torah? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,who bsaid to him: After them readthe bTorah scholars who are appointed as leaders [ iparnasim /i] of the community. And after themread bTorah scholars who are fit to be appointed as leaders of the community,even if in practice they received no such appointment. The Sages said that a Torah scholar who knows how to answer any question asked of him is fit to be appointed as leader of the community. bAnd after themread bthe sons of Torah scholars whose fathers were appointed as leaders of the community. And after themread bthe heads of synagogues, andafter them bany person. /b, bThe people of the Galilee senta question bto Rabbi Ḥelbo: What isthe ihalakhawith regard bto reading from iḥumashim /i,i.e., scrolls containing only one of the five books of the Torah, bin the synagogue in public?Is this permitted, or is it necessary to read from a complete Torah scroll? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,but an answer bwas notreadily bavailable to himeither. Rabbi Yitzḥak Nappaḥa bcame and askedthis question bin the study hall, and they resolvedthe difficulty bfrom that which Rabbi Shmuel bar Naḥmani saysthat bRabbi Yoḥa says:With regard to ba Torah scroll that is missingeven bone sheetof parchment, bone may not read from itin public. This indicates that an incomplete Torah scroll may not be used for a public Torah reading.,The Gemara rejects this argument: bButthat bis not so,i.e., this cannot serve as a proof to the matter at hand. bThere,it is blackingpart bof the matterit is addressing, as a sheet of parchment is missing, whereas bhere, it is not lackingpart bof the matterit is addressing, as it contains a complete book. bRabba and Rav Yosef both say: One does not read from iḥumashimin the synagogue out of respect for the community. /b, bAnd Rabba and Rav Yosef both say: It is prohibited topublicly breadthe ihaftara /i, the portion from the Prophets that is read after the weekly Torah portion, bon Shabbat, from a scrollcontaining only bthe ihaftarot /i. What is the reasonfor this? It is bbecausethis type of scroll bmay not be written,as the words of the Prophets must also be written as complete books., bMar bar Rav Ashi said: To handlesuch a scroll on Shabbat bis also prohibited. What is the reasonfor this? It is bbecause it is not fit to be read.Consequently, it is treated as set-aside [ imuktze /i] on Shabbat. The Gemara rejects this argument: bButthat bis not so;rather, bit is permitted to handlesuch a scroll band it is permitted to read from it. /b,And a proof for this is bthat Rabbi Yoḥa and Rabbi Shimon ben Lakish used to read from a scroll of iaggada /icontaining the words of the Sages bon Shabbat. Butsuch a scroll bmay not be written,for in principle, the statements of the Oral Law may not be committed to writing. bRather, since it is not possibleto remember the Oral Law without writing it down, it is permitted to violate the ihalakha /i, as indicated by the verse: b“It is time to act for the Lord; they have nullified your Torah”(Psalms 119:126). bHere too,in the case of a ihaftarascroll, bsince it is notalways bpossibleto write complete books of the Bible, due to the expense, it is permitted to apply the reasoning of b“It is time to act for the Lord; they have nullified your Torah.” /b, bAbaye raised a dilemma before Rabba: What isthe ihalakhawith regard to whether it is permitted bto write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study it?The Gemara notes: bLet the dilemma be raised according to the one who saysthat bthe Torah was givenfrom the outset bscroll by scroll,meaning that Moses would teach the Jewish people one portion of the Torah, and then write it down, and then teach them the next portion of the Torah, and then write that down, and continue in this way until he committed the entire Torah to writing. And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook, meaning that the Torah was not written down incrementally, but rather, after teaching the Jewish people the entire Torah, Moses committed it to writing all at once.,The Gemara explains the two sides of the dilemma according to each opinion: bLet the dilemma be raised according to the one who saysthat bthe Torah was given scroll by scroll.On the one hand it is possible to say that bsincethe Torah bwasoriginally bgiven scroll by scroll,today as well bone may writethe Torah in separate scrolls. bOron the other hand, bperhapsone should say that bsince it wasultimately bjoinedtogether to form a single scroll, bit was joinedtogether and can no longer be written in separate scrolls.,And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook. On the one hand it is possible to say that bsince it was givenfrom the outset as ba completebook, bone may not writeit today in separate scrolls. bOron the other hand, bperhapsone could say that bsince it is notalways bpossibleto write a complete Torah, bone may writeit in separate scrolls. Rabba bsaid to him: One may not writethe Torah in separate scrolls. bAnd what is the reason? Because one may not writea scroll that is only part of the Torah.,Abaye braised an objection to hisopinion from a mishna ( iYoma37b) where it was taught: Queen Helene balso fashioned a golden tabletas a gift for the Temple bon which theTorah bportiondiscussing ba isotawas written.When the priest would write the scroll of a isotain the Temple, he would copy this Torah portion from the tablet, so that a Torah scroll need not be taken out for that purpose. This indicates that it is permitted for one to write a single portion of the Torah. bRabbi Shimon ben Lakish says in the name of Rabbi Yannai:There is no proof from this mishna, as the tablet prepared by Queen Helene was not written in an ordinary manner, but rather it consisted of the letters bofthe ialef-beit /i,i.e., only the first letter of each word was written on the tablet, and by looking at it the priest writing the isotascroll would remember what to write.,The Gemara braised an objectionfrom a ibaraitathat teaches: bWhenthe priest bwritesthe isotascroll, bhe looksat band writes that which is written on the tablet,which indicates that the full text of the passage was written on the tablet. The Gemara rejects this argument: Emend the ibaraitaand bsaythat it should read as follows: He looks at and writes blike that which is written on the tablet.The tablet aids the priest in remembering the text that must actually be written.,The Gemara braised an objectionfrom a different ibaraita /i: bWhen he writes, he looks at the tablet and writes that which is written on the tablet.And bwhat is written on the tablet? “Ifa man blaywith you…and bif he did not laywith you” (see Numbers 5:19). Apparently, the full text of the passage was written on the tablet. The Gemara answers: bWith what are we dealing here?The tablet fashioned by Queen Helene was written bby alternatingcomplete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.,The Gemara comments: The question of whether or not writing a scroll for a child is permitted is bsubject toa dispute between itanna’im /i,as it is taught in the following ibaraita /i: bOne may not write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study, but ifthe writer’s bintention is to completethe scroll, bit is permitted. Rabbi Yehuda says: Inthe book of bGenesishe may write a scroll from the beginning buntil the generation of the flood. In iTorat Kohanim /i,the book of Leviticus, he may write a scroll from the beginning buntil “And it came to pass on the eighth day”(Leviticus 9:1).,The Gemara returns to discuss the previously mentioned dispute. bRabbi Yoḥa says in the name of Rabbi Bana’a: The Torah was givenfrom the outset bscroll by scroll, as it is stated: “Then I said, behold, I come with the scroll of the book that is written for me”(Psalms 40:8). King David is saying about himself that there is a section of the Torah, “the scroll of the book,” that alludes to him, i.e., “that is written for me.” This indicates that each portion of the Torah constitutes a separate scroll. bRabbi Shimon ben Lakish says: The Torah was givenas ba completebook, bas it is stated: “Take this scroll of the Torah”(Deuteronomy 31:26), which teaches that from the outset the Torah was given as a complete unit.,The Gemara asks: bAndaccording to bthe otherSage, Rabbi Yoḥa, bas well, isn’t it written “take,”indicating that the Torah scroll was given whole? How does he explain this verse? The Gemara answers: bThatverse is speaking about the Torah bafter it was joinedtogether to form a single unit.,The Gemara asks: bAndaccording to bthe otherSage, Reish Lakish, bas well, isn’t it written: “With the scroll of the book that is written for me,”indicating that the Torah was given scroll by scroll? How does he explain this verse? The Gemara answers: bThatverse teaches that bthe entire Torah is called a scroll.This is indicated in another verse as well, bas it is written: “And He said to me: What do you see? And I said: I see a flying scroll”(Zechariah 5:2)., bAlternatively,this verse serves to allude btothe sections of the Torah discussed in bthatstatement bof Rabbi Levi, as Rabbi Levi says: Eight sections were said on the day that the Tabernacle was erected,on the first of Nisan. bThey are: The section of the priests(Leviticus 21:1–22:26); bthe section of the Levites(Numbers 8:5–26); bthe section of the impure(Leviticus 13:1– 14:57); bthe section of the sending away of the impure(Numbers 5:1–4); bthe sectionbeginning with the words b“After the death”(Leviticus, chapter 16); |
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62. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 3a. חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה' האמרת היום וה' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר | 3a. they are bobligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor areall bexempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah.The Gemara asks: bWhat is different with regard tothe mitzva of bappearance, thata deaf person and a mute bare exemptfrom this mitzva? bAnd what is different with regard tothe mitzva of brejoicing, that they are obligated? /b,The Gemara explains: bWith regard totheir exemption from the obligation of bappearance,the itanna bderivesthis ihalakhaby means of a verbal analogy between the term bappearancestated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term bappearancestated with regard to the mitzva bof assembly,i.e., the obligation to assemble in the Temple on iSukkotin the year following the Sabbatical Year. bAs it is written,with regard to the mitzva of assembly: b“Assemble the people, the men and the women and the little ones”(Deuteronomy 31:12), band it is writtenin that context: b“When all of Israel come to appear”(Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: bAnd there,with regard to the mitzva of assembly, bfrom where do wederive that a deaf person and a mute are exempt? bAs it is writtenthere: b“That they may hear, and that they may learn”(Deuteronomy 31:12), band it is taughtin a ibaraitathat the phrase b“that they may hear” excludes one who speaks but does not hear;and the phrase b“and that they may learn” excludes one who hears but does not speak,as he is unable to learn.,The Gemara asks: bIs that to say that one whois bnotable to bspeakis bnotable to blearn? Butconsider the following incident. There were btwo mute people who were in the neighborhood of RabbiYehuda HaNasi. They were the bsons of the daughter of Rabbi Yoḥa ben Gudgeda, and some saythat they were the bsons of the sister of Rabbi Yoḥaben Gudgeda. bWhenever RabbiYehuda HaNasi bwould enter the study hall they wouldalso benter and sit beforethe Sages, band they would nod their headsas if they understood band move their lips. /b, bAnd RabbiYehuda HaNasi bprayed forGod to have bmercy upon them, and they were healed. And it was discovered that they had learnedand were proficient in ihalakha /i,i.e., Mishna; iSifra /i,the halakhic midrash on Leviticus; iSifrei /i,the halakhic midrash on Numbers and Deuteronomy; band the entire Talmud.This shows that those who cannot speak are able to learn., bMar Zutra saidthat one should bread intothe verse: bThat they may teach [ iyelamdu /i],instead of: “That they may learn [ iyilmedu /i]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. bRav Ashi saidthat the verse bis certainlyto be read: bThat they may teach. As, if it enters your mindthat one should read: b“That they may learn,”as it is written, bandyou will explain that bsince he is notable to bspeak heis bnotable to blearn,and similarly the reason for the exemption of a deaf person is that bsince he is notable to bhear he is notable to blearn,you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, bthisexemption of a mute could also be bderived from: “That they may hear,”as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. bRather,the verse bis certainlyto be read as: b“That they may teach,”which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others., bRabbi Tanḥum said: One who is deaf in one ear is exempt fromthe mitzva of bappearancein the Temple, bas it is statedwith regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel bin their ears”(Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this ihalakhaapplies to the mitzva of appearance as well.,The Gemara asks: bBut thisphrase: b“In their ears,” is necessaryto teach that the reading of the Torah at the assembly must enter bthe ears of the entire Jewish people.Consequently, it cannot serve as the source of the ihalakhaconcerning one who is deaf in one ear. The Gemara answers: bThat ihalakha /i, that the reading of the Torah must be heard by the entire Jewish people, bis derived fromthe phrase: b“Before all Israel”(Deuteronomy 31:11). The Gemara asks: bIfthat ihalakhawere derived bfrom: “Before all Israel,” I would saythat the mitzva applies beven though they cannot hear;therefore, bthe Merciful One writes: “In their ears,” and thatindicates that btheymust be able to bhear.If so, this phrase is not available for deriving the ihalakhaof someone who is deaf in one ear.,The Gemara answers: bThat ihalakha /i, that the people must hear, bis derived from: “That they may hear”(Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well., bRabbi Tanḥum said: One who is lame in one leg is exempt fromthe mitzva of bappearance, as it is stated:“Three btimes [ iregalim /i]shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is iraglayim /i, it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: bButthe term b“ iregalim /i” is necessaryto bexclude people with artificial legs.Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: bThat ihalakhais bderived from:“Three boccasions [ ipe’amim /i]in the year all your males will appear before the Lord God” (Exodus 23:17). The term ipe’amimcan also mean legs, bas it is taughtin a ibaraita /i, with regard to the term b“ ipe’amim /i”: iPe’amimmeans nothing otherthan blegs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [ ipa’amei /i] of the needy”(Isaiah 26:6), band it says: “How beautiful are your feet [ ife’amayikh /i] in sandals, daughter of the prince”(Song of Songs 7:2).,With regard to the aforementioned verse, bRava taught: What isthe meaning of that bwhich is written: “How beautiful are your feet in sandals, daughter of the prince [ inadiv /i]”? How pleasant are the feet [ iraglehen /i] of the Jewish people when they ascend toJerusalem bon the pilgrimage Festival [ iregel /i]. “Daughter of the prince”:this is referring to bthe daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham”(Psalms 47:10). The Gemara asks: Is God only b“the God of Abraham,” and not the God of Isaac and Jacob? Rather,the verse mentions b“the God of Abraham,” ashe bwas the first of the converts.Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. bRav Kahana saidthat bRabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What isthe meaning of bthat which is writtenwith regard to Joseph: “And they took him, and cast him into the pit; band the pit was empty, there was no water in it”(Genesis 37:24). bBy inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather,this teaches that bthere was no water in it, but there were snakes and scorpions in it. /b,§ bThe Sages taught:There was ban incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in.Rabbi Yehoshua bsaid to them: What novelidea bwastaught btoday in the study hall? They said to him: We are your students and we drinkfrom byour water,i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? bHe said to them: Even so, there cannot be a study hall without a novelty. /b,He asked them: bWhose week was it,i.e. who was the lecturer this week? They said to him: bIt was Rabbi Elazar ben Azarya’s week.He inquired: bAnd on whatsubject bwas the lecture today? They said to him:He spoke babout the portion ofthe mitzva of bassembly.Rabbi Yehoshua persisted: bAnd whatverse bdid he interpret homiletically with regard tothis mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: b“Assemble the people, the men and the women and the little ones”(Deuteronomy 31:12). This verse is puzzling: bIf men come to learn,and bwomen,who might not understand, bcomeat least bto hear, why do the little ones come?They come bin orderfor God to bgive a reward to those who bring them,i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua bsaid to them:This bgood pearlof wisdom bwas in your hands, and you tried to conceal it from me? /b,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: bAdditionally,Rabbi Elazar binterpretedthe following verses bhomiletically: “You have affirmed, this day,that bthe Lordis your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. bAnd the Lord has affirmed you, this day,to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: bThe Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world,as you singled Me out as separate and unique. bAndtherefore bI will make you a single entity in the world,as you will be a treasured nation, chosen by God. bYou have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One”(Deuteronomy 6:4). bAndtherefore bI will make you a single entity in the world, as it is stated: /b |
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63. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. band from Yavne to Usha; and from Ushait returned bto Yavne; and from Yavneit went back bto Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them,as it is in the Jordan Valley. A verse alludes to these movements, bas it is stated: “And brought down, you shall speak out of the ground”(Isaiah 29:4)., bRabbi Elazar says:There are bsix exiles,if you count only the places, not the number of journeys, and a different verse alludes to this, bas it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust”(Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. bRabbi Yoḥa said: And from there,i.e., from their lowest place of descent, bthey are destined to be redeemedin the future, bas it is stated: “Shake yourself from the dust, arise, sit,Jerusalem” (Isaiah 52:2)., strongMISHNA: /strong bRabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that evenif bthe head of the courtof seventy-one bis in anyother bplace,not where the Great Sanhedrin is in session, bthe witnesses shouldnevertheless bgo only to the placewhere the Great Sanhedrin bgathersto deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strongGEMARA: /strong The Gemara relates: There was ba certain woman who was called to judgment before Ameimar in Neharde’a. Ameimartemporarily bwent to Meḥoza, and she did not follow himto be judged there. bHe wrote a document of excommunication [ ipetiḥa /i] concerning her,for disobeying the court. bRav Ashi said to Ameimar: Didn’t we learnin the mishna: bEvenif bthe head of the courtof seventy-one bis in anyother bplace, the witnesses should go only to the placewhere the Great Sanhedrin bgathers?This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar bsaid to him: This applies only to testimonyto determine the start bof the month,for which it is necessary to have a fixed place. The reason is bthat if so,if the witnesses come to court when the head of the court is absent and they will have to go to another place, bconsequently you will be obstructing them for futureoccasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. bHowever, here,with regard to monetary claims, the verse states: b“The borrower is servant to the lender”(Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ bThe Sages taughtin a ibaraita /i: bPriests are not allowed to ascend with their sandals to the platformto recite the Priestly Blessing in the synagogue. bAnd this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Sixare mentioned bin this chapter:Sounding the ishofaron Shabbat in Yavne, taking the ilulavall seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. bAnd oneis stated bin the first chapter,that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., bAnd the other, as it is taughtin a ibaraita /i: bA convert who converts nowadays is required to set aside a quarter /b-shekel bfor his nest,i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. bRabbi Shimon ben Elazar said: Rabban Yoḥaben Zakkai balreadyassembled a majority who bvoted and rescindedthe ordice bdue toa potential bmishap.If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., bAnd the otherordice, the ninth, bisthe subject of ba dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said:The ordice concerned the fruit of a bfourth-year grapevine. Rav Naḥman bar Yitzḥak said:It was with regard to bthe strip of crimsonwool.,The Gemara elaborates: bRav Pappa saidthat the ordice is referring to the fruit of ba fourth-year grapevine, as it is taughtin a mishna ( iBeitza5a): The fruit of ba fourth-year grapevinehas the status of second-tithe fruits, and therefore their owner bwould ascend to Jerusalemand eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as ba day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordanriver bto the east. /b, bAnd Ulla said, and some say Rabba bar Ullasaid that bRabbi Yoḥa said:For bwhat reasondid the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? bIn order to adorn the markets of Jerusalem with fruit,as this decree ensures that there is always an abundance of fruit in Jerusalem., bAnd it wasfurther btaughtin a ibaraita /i: bRabbi Eliezerben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, bhad a fourth-year grapevinelocated between Lod and Jerusalem, bto the eastof bLod alongside the village of Tavi.The vine was within the boundaries of Jerusalem for the purpose of this ihalakha /i. Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, band Rabbi Eliezer sought to renderthe fruit bownerlessin favor bof the poor,for whom it would be worth the effort to bring the fruit to Jerusalem., bHis students said to him:Our bteacher,there is no need to do so, as byour colleagues have already voted onthe matter band permitted it,as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: bWho are: Your colleagues?This is referring to bRabban Yoḥa ben Zakkai. /b, bRav Naḥman bar Yitzḥak said:The ordice was with regard to bthe strip of crimsonwool used on Yom Kippur. bAs it is taughtin a ibaraita /i: bAt first they would tie a strip of crimsonwool bto the opening of the Entrance Hallof the Temple bon the outside.If, after the sacrificing of the offerings and the sending of the scapegoat, the strip bturned white,the people bwould rejoice,as this indicated that their sins had been atoned for. If bit did not turn white they would be sad.When the Sages saw that people were overly distressed on Yom Kippur, bthey instituted that they should tiethe strip of crimson wool bto the opening of the Entrance Hall on the inside,where only a few could enter to see it., bButpeople bwould still peek and seeit, and once again, if bit turned white they would rejoice,and if bit did not turn white they would be sad.Therefore, the Sages binstituted that they should tie half ofthe strip bto a rocknear the place where the one who sent the scapegoat stood band half of it between the horns of the scapegoat,so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: bWhat is the reasonthat bRav Naḥman bar Yitzḥak did not statehis opinion with regard to the ordice bin accordance withthe opinion of bRav Pappa? Hecould have bsaid to you: If it enters your mindto say that bRabban Yoḥa ben Zakkairescinded the ordice of the fruit of fourth-year grapevines, bwas heone of bRabbi Eliezer’s colleagues,that the students would have referred to him in this manner? bHe was his teacher.Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. bAnd the other,Rav Pappa, what would he respond to this? He would say that bsince they wereRabbi Eliezer’s bstudentsit is bnot proper conductfor one bto say to his teacher: Your teacher.Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: bAnd what is the reasonthat bRav Pappa did not statehis opinion bin accordance withthe opinion of bRav Naḥman bar Yitzḥak?Rav Pappa could have bsaid to you: If it enters your mindto say that this ordice for Yom Kippur was instituted by bRabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was therein fact ba strip of crimsonwool? bIsn’t it taughtin a ibaraita /i: bAll the years of Rabban Yoḥa ben Zakkai’slife were b120 years: Forty years he was involved in businessso that he could achieve ficial independence and study Torah, bforty years he studiedTorah, and bforty years he taughtTorah., bAnd it is taughtin a ibaraita /i: During bthe forty years before theSecond bTemple was destroyed the strip of crimsonwool bwould not turn white; rather,it would bturna deeper shade of bred. And we learnedin the mishna: bWhen the Temple was destroyed Rabban Yoḥa ben Zakkai institutedhis ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: bAnd the otherSage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during bthose forty years that he studiedTorah. He bwasthen ba student sitting before his teacher, and he said a matter,i.e., he suggested this ordice, band his reasoning made senseto the Sages |
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64. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 34a. מאי טעמא דר' יוסי בר יהודה דאמר קרא (במדבר לה, ל) עד אחד לא יענה בנפש למות למות הוא דאינו עונה אבל לזכות עונה ורבנן אמר ריש לקיש משום דמיחזי כנוגע בעדותו,ורבנן האי למות מאי דרשי ביה מוקמי ליה באחד מן התלמידים כדתניא אמר אחד מן העדים יש לי ללמד עליו זכות מניין שאין שומעין לו ת"ל עד אחד לא יענה מניין לאחד מן התלמידים שאמר יש לי ללמד עליו חובה מניין שאין שומעין לו ת"ל אחד לא יענה בנפש למות:,דיני נפשות המלמד כו': אמר רב לא שנו אלא בשעת משא ומתן אבל בשעת גמר דין מלמד זכות חוזר ומלמד חובה,מיתיבי למחרת משכימין ובאין המזכה אומר אני המזכה ומזכה אני במקומי המחייב אומר אני המחייב ומחייב אני במקומי המלמד חובה מלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה,והא למחרת גמר דין הוא וליטעמיך למחרת משא ומתן מי ליכא כי קתני בשעת משא ומתן,ת"ש דנין אלו כנגד אלו עד שיראה אחד מן המחייבין דברי המזכין ואם איתא ליתני נמי איפכא תנא אזכות קא מהדר אחובה לא קא מהדר,ת"ש דאמר ר' יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו ואמאי נימא אילו הוה קיים הדר ביה השתא מיהא לא הדר ביה,והא שלחו מתם לדברי ר' יוסי בר חנינא מוצא מכלל רבינו אין מוצא איתמר,תא שמע שני סופרי הדיינין עומדין לפניהן אחד מן הימין ואחד מן השמאל וכותבין דברי המזכין ודברי המחייבין,בשלמא דברי המחייבין למחר חזו טעמא אחרינא ובעו למעבד הלנת דין אלא דברי המזכין מאי טעמא לאו משום דאי חזו טעמא אחרינא לחובה לא משגחינן בהו,לא כדי שלא יאמרו שנים טעם אחד משני מקראות כדבעא מיניה רבי אסי מרבי יוחנן אמרו שנים טעם אחד משני מקראות מהו אמר ליה אין מונין להן אלא אחד,מנהני מילי אמר אביי דאמר קרא (תהלים סב, יב) אחת דבר אלהים שתים זו שמעתי כי עז לאלהים מקרא אחד יוצא לכמה טעמים ואין טעם אחד יוצא מכמה מקראות דבי ר' ישמעאל תנא (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה מתחלק לכמה ניצוצות אף מקרא אחד יוצא לכמה טעמים,היכי דמי טעם אחד משני מקראות אמר רב זביד כדתנן מזבח מקדש את הראוי לו,רבי יהושע אומר כל הראוי לאשים אם עלה לא ירד שנאמר (ויקרא ו, ב) העולה על מוקדה מה עולה שהיא ראויה לאשים אם עלתה לא תרד אף כל שהוא ראוי לאשים אם עלה לא ירד,רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד שנאמר היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לגבי מזבח אם עלתה לא תרד אף כל שהוא ראוי למזבח אם עלה לא ירד,ותרוייהו מאי קמרבו פסולין מר מייתי לה ממוקדה ומר מייתי לה ממזבח,והא התם מיפלג פליגי דקתני סיפא אין בין דברי רבן גמליאל לדברי ר' יהושע אלא הדם והנסכים שר"ג אומר לא ירדו ור' יהושע אומר ירדו,אלא אמר רב פפא כדתניא ר' יוסי הגלילי אומר מתוך שנאמר | 34a. The Gemara explains: bWhat is the reason of Rabbi Yosei, son of Rabbi Yehuda? As the verse states: “But one witness shall not testify against any person that he die.”One can infer: bThat he die isthe matter concerning bwhich he does not testify, but he does testify to acquit.The Gemara asks: bAndwhat is the reasoning of bthe Rabbis? Reish Lakish says:A witness cannot offer any statements beyond his testimony bbecause it appears as though he is biased in his testimony.If the court finds the accused liable based on the witness’s testimony, the witness could later be accused of being a conspiring witness. Therefore, it is to his advantage to have the court acquit the accused.,The Gemara asks: bAndas for bthe Rabbis,in bwhatmanner do bthey interpret thisterm: b“That he die”?The Gemara answers: bThey establish itas teaching the ihalakha bwith regard to one of the students. As it is taughtin a ibaraita /i: If bone of the witnesses said: I havethe ability bto teacha reason to bacquit him, from whereis it derived bthatthe court bdoes not listen to him? The verse states: “One witness shall not testify.” From whereis it derived bthatif there is bone of the students who said: I havethe ability bto teacha reason to deem bhim liable, from whereis it derived bthatthe court bdoes not listen to him? The verse states:“But bonewitness bshall not testify against any person that he die.” /b,§ The mishna teaches: In cases of bcapital law, one whoinitially bteachesa reason to deem the accused liable may then teach a reason to acquit, but one who initially teaches a reason to acquit him may not return and teach a reason to deem him liable. bRav says: They taughtthis ihalakha bonly with regard to the time ofthe bdeliberationsof the court, bbut at the time ofthe bverdict,one who initially bteachesa reason to bacquit may return and teacha reason to deem him bliable. /b,The Gemara braises an objectionfrom a mishna (40a): bThe following day,i.e., the day after the initial deliberations, the judges would barise early and cometo court. bOne whoyesterday was of the opinion to bacquit says: Isaid to bacquit, and I acquit in my place,i.e., I stand by my statement to acquit. bAnd one whoyesterday was of the opinion to bdeemhim bliable says: Isaid to bdeemhim bliable, and I deemhim bliable in my place. One whoyesterday btaughta reason to deem him bliable maythen bteacha reason to bacquit, but one whoyesterday btaughta reason to bacquit may notthen bteacha reason to deem him bliable. /b,The Gemara explains the objection: bBut the following day isat the time of bthe verdict,and the mishna rules that a judge who had said to acquit may not change his opinion. The Gemara questions this reading of the mishna: bAnd according to your reasoning, are there no deliberations on the following day?The deliberations may resume on the next day. Therefore, one can say that bwhenthe mishna bteachesthat the judge may not change his opinion, it is bwith regard to the time ofthe bdeliberations. /b,The Gemara suggests: bComeand bheara proof from the continuation of that mishna, which teaches that if the number of judges who deem him liable is one more than the number of judges who acquit, btheycontinue to bdeliberatethe matter, bthesejudges bagainst thosejudges, buntil one of those who deemshim bliable seesthe validity of bthe statements of those who acquitand changes his position, as the court does not condemn someone to death by a majority of one judge. The Gemara states its proof: bAnd if it is sothat one who initially bteachesa reason bto acquit may return and teacha reason to deem him bliable, letthe mishna balso teach the oppositepossibility. The Gemara explains: bThe itannais searching forscenarios of bacquittal,he bis not searching forscenarios of bliability.It may be that the ihalakhais the same in the opposite case, but the itannaprefers to employ an example of acquittal.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: bAs Rabbi Yosei bar Ḥanina says:In a case where there was bone of the students whoargued to bacquit andthen bdied,the court bviews him as ifhe were balive and standing in his placeand voting to acquit. The Gemara asks: bBut why?According to the opinion of Rav, that a judge may change his opinion at the time of the verdict, blet us say:Perhaps bifthat student bwere alive,he would bretracthis opinion and find the accused liable. The Gemara explains: bNow, in any event,he bdid not retract fromhis opinion. The assumption is that he would not have changed his opinion, although one can do so.,The Gemara questions this explanation: bButthe Sages bsenta statement bfrom there,Eretz Yisrael: bAccording tothis version of bthe statement of Rabbi Yosei bar Ḥanina,he engages in ba dispute with our teacher,i.e., Rav. Apparently, the previous explanation, which reconciles their opinions, is incorrect. The Gemara answers: That tradition was not accurate, and it bwas statedthat he does bnotengage in ba disputewith Rav.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: After the initial deliberations, btwo judges’ scribes stand beforethe court, bone on the right, and one on the left, and they write the statements of those who acquitthe accused band the statements of those who findhim bliable. /b,The Gemara explains the proof: bGranted,they write the bstatements of those who findthe accused bliableeven though they may not change their opinions, as bon the following day theymay bsee another reasonto find the accused liable, not the reason they gave the day before. bAndonce this new reason is given, the court bis required to perform a suspension of the trialuntil the following day, as they may not issue a verdict in cases of capital law on the same day as the deliberations. bBut what is the reasonthe scribes write bthe statements of those who acquitthe accused? Is it bnot becausethe ihalakhais that bifthe judges would bsee another reason tofind the accused bliable, we do not pay heed to them,and in order to ensure that the judges do not change their opinions, the scribes write their statements?,The Gemara answers: bNo,the reason they write their statements is bso that twoof the judges bshould not say one explanationto acquit bfrom twodifferent bverses.If two judges each say the same reason to acquit, but derive their reason from different verses, they are not counted as two votes. bAs Rabbi Asi asked of Rabbi Yoḥa:If btwoof the judges bsay one explanationto acquit bfrom twodifferent bverses, what isthe ihalakha /i? bRabbi Yoḥa said to him: We count them only as one,as it is clear that one of the derivations is in error.,§ The Gemara discusses the ruling of Rabbi Yoḥa: bFrom where is this matterderived? bAbaye says: As the verse states: “God has spoken once, twice I have heard this; that strength belongs to God”(Psalms 62:12). Abaye explains: bOne verseis stated by God and from it bemerge several explanations, but one explanation does not emerge from several verses.Alternatively, bthe school of Rabbi Yishmael taughtthat the verse states: “Is not My word like as fire? says the Lord; band like a hammer that breaks the rock in pieces”(Jeremiah 23:29). bJust as this hammer breaksa stone binto several fragments, so too, one verseis stated by God bandfrom it bemerge several explanations. /b,The Gemara clarifies: bWhat is considered one explanation from twodifferent bverses? Rav Zevid says: As we learnedin a mishna ( iZevaḥim83a): With regard to certain items that are disqualified from being sacrificed iab initio /i, once they have been placed on the altar they are nevertheless sacrificed, but bthe altar sanctifiesonly items bthat are suited for it,as the Gemara will explain. The itanna’imdisagree as to what is considered suited for the altar., bRabbi Yehoshua says: Anyitem bthat is suited tobe consumed by bthe fireon the altar, e.g., burnt-offerings and the portions of other offerings burned on the altar, bif it ascendedupon the altar, even if it is disqualified from being sacrificed iab initio /i, bit shall not descend.Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, bas it is stated:“It is bthe burnt-offering on the pyreupon the altar” (Leviticus 6:2), from which it is derived: bJust aswith regard to ba burnt-offering that is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend, so toowith regard to banyitem bthat is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend. /b, bRabban Gamliel says:With regard to banyitem bthat is suited toascend upon bthe altar,even if it is not typically consumed, bif it ascended, it shall not descend,even if it is disqualified from being sacrificed iab initio /i, bas it is stated: “It is the burnt-offering on the pyre upon the altar,”from which it is derived: bJust as a burnt-offering that is fit for the altar, if it ascended, it shall not descend, so too anyitem bthat is fit for the altar, if it ascended, it shall not descend. /b,Rav Zevid explains: bAnd what do the two of them includeby means of these explanations? bDisqualifiedofferings, teaching that if they ascend they do not descend. One bSage,Rabbi Yehoshua, bbringsproof for bthis ihalakha bfromthe term b“on the pyre,” andone bSage,Rabban Gamliel, bbringsproof to bthis ihalakha bfromthe term “upon the baltar.”This is an example of one explanation from two different verses.,The Gemara questions this example: bBut there,Rabbi Yehoshua and Rabban Gamliel bdisagree,and their explanations cannot therefore be identical. bAs the latter clauseof that mishna bteaches: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is onlywith regard to disqualified bblood and libations,which are not consumed by the fire, but do ascend onto the altar, bas Rabban Gamliel says: They shall not descend,as they are fit to ascend on the altar, band Rabbi Yehoshua says: They shall descend,as they are not burned on the altar., bRather, Rav Pappa says:An example of one explanation from two different verses is bas it is taughtin a ibaraita /i: bRabbi Yosei HaGelili says: From the fact that it is stated: /b |
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65. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 88b. דסגינן בשלימותא כתיב בן (משלי יא, ג) תומת ישרים תנחם הנך אינשי דסגן בעלילותא כתיב בהו (משלי יא, ג) וסלף בוגדים ישדם:,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה לבבתני באחת מעיניך בתחילה באחת מעיניך לכשתעשי בשתי עיניך אמר עולא עלובה כלה מזנה בתוך חופתה אמר רב מרי ברה דבת שמואל מאי קרא (שיר השירים א, יב) עד שהמלך במסיבו נרדי וגו' אמר רב ועדיין חביבותא היא גבן דכתי' נתן ולא כתב הסריח ת"ר עלובין ואינן עולבין שומעין חרפתן ואינן משיבין עושין מאהבה ושמחין ביסורין עליהן הכתוב אומר (שופטים ה, לא) ואוהביו כצאת השמש בגבורתו,א"ר יוחנן מאי דכתיב (תהלים סח, יב) ה' יתן אומר המבשרות צבא רב כל דיבור ודיבור שיצא מפי הגבורה נחלק לשבעים לשונות תני דבי ר' ישמעאל (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה נחלק לכמה ניצוצות אף כל דיבור ודיבור שיצא מפי הקב"ה נחלק לשבעים לשונות אמר רב חננאל בר פפא מ"ד (משלי ח, ו) שמעו כי נגידים אדבר למה נמשלו דברי תורה כנגיד לומר לך מה נגיד זה יש בו להמית ולהחיות אף ד"ת יש בם להמית ולהחיות,היינו דאמר רבא למיימינין בה סמא דחיי למשמאילים בה סמא דמותא ד"א נגידים כל דיבור ודיבור שיצא מפי הקב"ה קושרים לו שני כתרים: א"ר יהושע בן לוי מ"ד (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין אמרה כנסת ישראל לפני הקב"ה רבש"ע אף על פי שמיצר ומימר לי דודי בין שדי ילין (שיר השירים א, יד) אשכול הכופר דודי לי בכרמי עין גדי מי שהכל שלו מכפר לי על עון גדי שכרמתי לי מאי משמע דהאי כרמי לישנא דמכניש הוא אמר מר זוטרא בריה דרב נחמן כדתנן כסא של כובס שכורמים עליו את הכלים:,וא"ר יהושע בן לוי מאי דכתיב (שיר השירים ה, יג) לחייו כערוגת הבושם כל דיבור ודיבור שיצא מפי הקב"ה נתמלא כל העולם כולו בשמים וכיון שמדיבור ראשון נתמלא דיבור שני להיכן הלך הוציא הקב"ה הרוח מאוצרותיו והיה מעביר ראשון ראשון שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים:,ואריב"ל כל דיבור ודיבור שיצא מפי הקב"ה יצתה נשמתן של ישראל שנאמר (שיר השירים ה, ו) נפשי יצאה בדברו ומאחר שמדיבור ראשון יצתה נשמתן דיבור שני היאך קיבלו הוריד טל שעתיד להחיות בו מתים והחיה אותם שנאמר (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה ואמר ר' יהושע בן לוי כל דיבור ודיבור שיצא מפי הקב"ה חזרו ישראל לאחוריהן י"ב מיל והיו מלאכי השרת מדדין אותן שנאמר (תהלים סח, יג) מלאכי צבאות ידודון ידודון אל תיקרי ידודון אלא ידדון:,ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים,אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר' נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה (שמות כ, ב) אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין עמים אתם שרויין שעובדין | 88b. bwho proceed wholeheartedlyand with integrity, bit is written: “The integrity of the upright will guide them”(Proverbs 11:3), whereas babout those people who walk in deceit, it is writtenat the end of the same verse: b“And the perverseness of the faithless will destroy them.” /b, bRabbi Shmuel bar Naḥamani saidthat bRabbi Yonatan said: What isthe meaning of that bwhich is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes,with one bead of your necklace” (Song of Songs 4:9)? bAt firstwhen you, the Jewish people, merely accepted the Torah upon yourselves it was bwith one of your eyes;however, bwhen youactually bperformthe mitzvot it will be bwith both of your eyes. Ulla saidwith regard to the sin of the Golden Calf: bInsolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What versealludes to this? b“While the king was still at his table my spikenardgave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. bRav said:Nevertheless, it is apparent from the verse that bthe affectionof the Holy One, Blessed be He, bis still upon us, as it is writteneuphemistically as “ bgave offits fragrance,” bandthe verse bdid not write, it reeked.And bthe Sages taught: Aboutthose who bare insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might”(Judges 5:31).,With regard to the revelation at Sinai, bRabbi Yoḥa said: What isthe meaning of that bwhich is written: “The Lord gives the word; the women that proclaim the tidings are a great host”(Psalms 68:12)? It means that beach and every utterance that emerged from the mouth of the Almighty divided into seventy languages,a great host. And, similarly, bthe school of Rabbi Yishmael taughtwith regard to the verse: “Behold, is My word not like fire, declares the Lord, band like a hammer that shatters a rock?”(Jeremiah 23:29). bJust as this hammer breaksa stone binto several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages.The Gemara continues in praise of the Torah. bRav Ḥael bar Pappa said: What isthe meaning of that bwhich is written: “Listen, for I will speak royal things,and my lips will open with upright statements” (Proverbs 8:6)? bWhy are matters of Torah likened to a king? To teach youthat bjust as this king hasthe power bto kill and to grant life, so too, matters of Torah havethe power bto kill and to grant life. /b,And bthat iswhat bRava said: To those who are right-handed intheir approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is ba drug of life,and bto those who are left-handed intheir approach to Torah, it is ba drug of death. Alternatively,why are matters of Torah referred to as broyal?Because bto each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “My beloved is to me like a bundle of myrrh that lies between my breasts”(Song of Songs 1:13)? bThe Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved,God, bcauses me suffering and bitterness, Hestill blies between my breasts.And Rabbi Yehoshua ben Levi interpreted the verse: b“My beloved is to me like a cluster [ ieshkol /i] of henna [ ihakofer /i] in the vineyards of [ ikarmei /i] Ein Gedi”(Song of Songs 1:14). bHe, Whom everything [ ishehakol /i] is His, forgives [ imekhapper /i] me for the sin of the kid [ igedi /i],i.e., the calf, bthat I collected [ ishekaramti /i] for myself.The Gemara explains: bFrom whereis it binferred thatthe word in bthisverse, ikarmei /i, is a term of gathering? Mar Zutra, son of Rav Naḥman, saidthat it is bas we learnedin a mishna: bA launderer’s chair upon which one gathers [ ikoremim /i] the garments. /b, bAnd Rabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “His cheeks are as a bed of spices,as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From beach and every utterance that emerged fromHis cheeks, i.e., bthe mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And sincethe world bwasalready bfilled by the first utterance, wherewas there room for the spices of bthe second utteranceto bgo? The Holy One, Blessed be He, brought forth wind from His treasuries and made thespices bpass one at a time,leaving room for the consequences of the next utterance. bAs it is stated: “His lips are lilies [ ishoshanim /i] dripping with flowing myrrh.”Each and every utterance resulted in flowing myrrh. bDo not readthe word in the verse as ishoshanim /i; rather,read it as isheshonim /i,meaning repeat. Each repeat utterance produced its own fragrance., bAnd Rabbi Yehoshua ben Levi said:From beach and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people lefttheir bodies, bas it is stated: “My soul departed when he spoke”(Song of Songs 5:6). bAnd since their souls lefttheir bodies bfrom the first utterance, how did they receive the second utterance?Rather, God brained the dewupon them bthat, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it”(Psalms 68:10). bAnd Rabbi Yehoshua ben Levi said:With beach and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreatedin fear btwelve imil /i, and the ministering angels walked themback toward the mountain, bas it is stated: “The hosts of angels will scatter [ iyidodun /i]”(Psalms 68:13). bDo not readthe word as iyidodun /i,meaning scattered; brather,read it as iyedadun /i,they walked them., bAnd Rabbi Yehoshua ben Levi said: When Moses ascended on Highto receive the Torah, bthe ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a womandoing here bamong us?The Holy One, Blessed be He, bsaid to them: He came to receive the Torah.The angels bsaid before Him:The Torah is a bhidden treasure that was concealed by you 974 generations before the creation of the world,and byou seek to give it to flesh and blood?As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. b“What is man that You are mindful of him and the son of man that You think of him?”(Psalms 8:5). Rather, b“God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens”(Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens., bThe Holy One, Blessed be He, said to Moses: Provide themwith ban answeras to why the Torah should be given to the people. Moses bsaid before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths.God bsaid to him: Grasp My throne of gloryfor strength and protection, band provide themwith ban answer.And from where is this derived? bAs it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it”(Job 26:9), band Rabbi Naḥum said:This verse bteaches that God spread the radiance of His presence and His cloud overMoses. Moses bsaid before Him: Master of the Universe, the Torah that You are giving me, what is written in it?God said to him: b“I am the Lord your God Who brought you out of Egyptfrom the house of bondage” (Exodus 20:2). Moses bsaid tothe angels: bDid you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? AgainMoses asked: bWhatelse bis written in it?God said to him: b“You shall have no other godsbefore Me” (Exodus 20:3). Moses said to the angels: bDo you dwell among the nations who worship /b |
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66. Eusebius of Caesarea, Ecclesiastical History, 4.9.1-4.9.3, 5.1.25-5.1.26 (3rd cent. CE - 4th cent. CE)
| 4.9.1. To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy. 4.9.2. If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it. 4.9.3. If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime. But, by Hercules! If any one bring an accusation through mere calumny, decide in regard to his criminality, and see to it that you inflict punishment.Such are the contents of Hadrian's rescript. 5.1.25. But the devil, thinking that he had already consumed Biblias, who was one of those who had denied Christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us. 5.1.26. But she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers. 'How,' she said, 'could those eat children who do not think it lawful to taste the blood even of irrational animals?' And thenceforward she confessed herself a Christian, and was given a place in the order of the witnesses. |
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67. Anon., Pesiqta De Rav Kahana, 12.25
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68. Anon., Pesikta Rabbati, 21
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69. Anon., Pirqe Rabbi Eliezer, 41
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70. Anon., Midrash On Samuel, 9.4
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71. Babylonian Talmud, Zevahim, None
| 115b. כדרב הונא אמר רב דאמר רב הונא אמר רב אשם שניתק לרעיה ושחטו סתם כשר לעולה:,המעלה מבשר חטאת [וכו']: ת"ר מנין למעלה מבשר חטאת ומבשר אשם ומבשר קדשי קדשים ומבשר קדשים קלים וממותר העומר ושתי הלחם ולחם הפנים ושירי מנחות שפטור,ת"ל עולה מה עולה שהיא ראויה להעלאה אף כל שראויה להעלאה,מנין שאף היוצק והבולל והפותת והמולח והמניף והמגיש והמסדר השלחן והמטיב את הנרות והקומץ והמקבל בחוץ שפטור,ת"ל (ויקרא טז, ט) אשר יעלה עולה או זבח מה העלאה שהיא גמר עבודה אף כל שהוא גמר עבודה:,עד שלא הוקם המשכן [וכו']: יתיב רב הונא בר רב קטינא קמיה דרב חסדא וקא קרי (שמות כד, ה) וישלח את נערי בני ישראל א"ל הכי אמר ר' אסי (קרבו) ופסקו,סבר לאותוביה ממתניתין שמעיה דקאמר משמיה דרב אדא בר אהבה עולה שהקריבו ישראל במדבר אינה טעונה הפשט וניתוח אותביה ברייתא דשויא בכולהו,דתני' עד שלא הוקם המשכן הבמות מותרות ועבודה בבכורות והכל כשירין להקריב בהמה חיה ועוף זכרים ונקבות תמימין ובעלי מומין טהורין אבל לא טמאין,והכל קרבו עולות ועולה שהקריבו ישראל במדבר טעונה הפשט וניתוח ונכרים בזמן הזה רשאין לעשות כן,תנאי היא דתניא (שמות יט, כב) וגם הכהנים הנגשים אל ה' יתקדשו ר' יהושע בן קרחה אומר זו פרישות בכורות רבי אומר זו פרישות נדב ואביהוא,בשלמא למ"ד זו פרישות נדב ואביהוא היינו דכתיב (ויקרא י, ג) הוא אשר דבר ה' לאמר בקרובי אקדש,אלא למ"ד זו פרישות בכורות היכא רמיזא דכתיב (שמות כט, מג) ונועדתי שמה לבני ישראל ונקדש בכבודי אל תקרי בכבודי אלא במכובדיי,דבר זה אמר הקב"ה למשה ולא ידעו עד שמתו בני אהרן כיון שמתו בני אהרן אמר לו אהרן אחי לא מתו בניך אלא להקדיש שמו של הקב"ה כיון שידע אהרן שבניו ידועי מקום הן שתק וקבל שכר שנאמר (ויקרא י, ג) וידום אהרן,וכן בדוד הוא אומר (תהלים לז, ז) דום לה' והתחולל לו אע"פ שמפיל לך חללים חללים את שתוק וכן בשלמה הוא אומר (קהלת ג, ז) עת לחשות ועת לדבר פעמים ששותק ומקבל שכר על השתיקה פעמים מדבר ומקבל שכר על הדבור,והיינו דא"ר חייא בר אבא א"ר יוחנן מאי דכתיב (תהלים סח, לו) נורא אלהים ממקדשך אל תיקרי ממקדשך אלא ממקודשיך בשעה שעושה הקב"ה דין בקדושיו מתיירא ומתעלה ומתהלל,אלא קשיא עולה תרי תנאי היא דתניא ר' ישמעאל אומר כללות נאמרו בסיני ופרטות באהל מועד,ר"ע אומר כללות ופרטות נאמרו בסיני ונשנו באהל מועד ונשתלשו בערבות מואב,אמר מר הכל כשירין להקריב מנא הני מילי אמר רב הונא דאמר קרא (בראשית ח, כ) ויבן נח מזבח לה' ויקח מכל הבהמה הטהורה ומכל עוף הטהור בהמה כמשמעו חיה בכלל בהמה | 115b. This is bin accordance withthe statement that bRav Hunasays that bRav says. As Rav Huna saysthat bRav says:With regard to ba guilt offeringwhose owner died or achieved atonement through a different guilt offering and which bwas consigned to grazingin the field until it develops a blemish, bandprior to its being consigned one bslaughtered it without specificationof its purpose, it is bfit as a burnt offering. /b,§ The mishna teaches: bOne who offers upoutside the Temple courtyard a portion bof the meat of a sin offeringthat is eaten, or who offers up a portion of several other items, is exempt. With regard to the reasoning behind this ihalakha /i, bthe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one who offers upoutside the Temple courtyard a portion bof the meat of a sin offering, ora portion bof the meat of a guilt offering, ora portion bof the meat of offerings of the most sacred order, ora portion bof the meat of offerings of lesser sanctity, ora portion bof the surplus of the iomeroffering, or the two loaves, or the shewbread, or the remainder of meal offeringsis bexempt,as all these are eaten by the priests and not sacrificed on the altar?, bThe verse stateswith regard to the prohibition against sacrificing outside the Temple courtyard: “Whatever man…that sacrifices ba burnt offeringor sacrifice, and brings it not to the entrance of the Tent of Meeting, to sacrifice it to the Lord, that man shall be cut off from his people” (Leviticus 17:8–9). The term “burnt offering” teaches: bJust as a burnt offering is fit for offering upupon the altar, bso too, anything that is fit for offering upis included in the prohibition. All of the offerings listed in the ibaraitaare not sacrificed upon the altar but given to the priests., bFrom whereis it derived bthat evenwith regard to bone who poursoil onto the meal offering, band one who mixesthe oil into the flour of the meal offering, band one who breaksthe loaves of the meal offering into pieces, band one who saltsthe meal offering or other offerings, band one who wavesthe meal offering, band one who bringsthe meal offering to the corner of an altar that he constructs outside the courtyard, band one who arrangesthe shewbread on bthe tableoutside the Sanctuary, band one who removes the ashesfrom bthe lampsof the Candelabrum, band one who removes a handfulfrom a meal offering, band one who collects the bloodof an offering in a vessel, if he did so boutsidethe Temple courtyard he is bexempt. /b, bThe verse states: “That sacrifices a burnt offering or sacrifice”(Leviticus 17:8). bJust as sacrificing is the conclusion ofthe sacri-ficial bservice, so too, anyrite bthat is the conclusion ofa sacrificial bserviceis included. All of these are excluded from the prohibition, as there are rites that follow them.,§ The mishna teaches: bUntil the Tabernacle was established,private altars were permitted and the sacrificial service was performed by the firstborn. The Gemara relates that bRav Huna bar Rav Ketina was sitting before Rav Ḥisda and was readingthis verse with regard to the revelation at Sinai: b“And he sent the young men of the children of Israel,who offered burnt offerings and sacrificed peace offerings of oxen to the Lord” (Exodus 24:5). The young men referred to in the verse were the firstborn of the Jewish people. Rav Ḥisda bsaid to him: Thisis what bRabbi Asi said: They sacrificedthe offerings bandthen bceasedto serve; after that day, the firstborn no longer performed the sacrificial service.,Rav Huna bthought to raise a contradiction from the mishna,which states that the firstborn performed not only the sacrificial service on that day, but also did so until the Tabernacle was established the following year. In the meanwhile, bhe heardRav Ḥisda bsay in the name of Rav Adda bar Ahavathat the bburnt offering that thechildren of bIsrael sacrificed in the wildernessbefore the establishment of the Tabernacle bdid not require flayingof the skin band cuttinginto pieces; it was sacrificed as it was. He therefore braised the contradictionfrom ba ibaraitathat is equal with regard to both of them,i.e., from which Rav Huna could raise a contradiction to both of Rav Ḥisda’s statements., bAs it is taughtin a ibaraita /i: bUntil the Tabernacle was established,private baltarswere bpermitted, thesacrificial bservicewas performed bby the firstborn, and allanimals were bfit to be sacrificed: A domesticated animal, an undomesticated animal, or a bird; males and females; unblemished and blemishedanimals. All animal sacrifices were brought from animals and birds that were bkosher, but notfrom bnon-kosherspecies., bAnd allofferings brought before the construction of the Tabernacle were bsacrificedas bburnt offerings. Andthe bburnt offering that the Jewish people sacrificed in the wildernessbefore the Tabernacle was established brequired flayingof the skin band cuttinginto pieces. bAnd today, gentiles are permitted tosacrifice offerings on private altars. The ibaraitastates explicitly that until the Tabernacle was constructed, the sacrificial service was performed by the firstborn, and the burnt offering required flaying and cutting.,Rav Ḥisda replied that with regard to the firstborn, it bisa dispute between itanna’im /i, as it is taughtin a ibaraita /i: God said to Moses on Mount Sinai: b“And let the priests also that come near to the Lord sanctify themselves,lest the Lord break forth upon them” (Exodus 19:22). In other words, they should separate themselves and not approach the mountain. This command was given one day after the burnt offerings and peace offerings were sacrificed in anticipation of the revelation at Sinai. With regard to this command, bRabbi Yehoshua ben Korḥa says: Thiscommand is a reference to bthe separation ofthe bfirstborn,as they functioned as priests. bRabbiYehuda HaNasi bsays: Thiscommand is a reference to bthe separation of Nadav and Avihu,who were priests.,The Gemara asks: bGranted, according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation of Nadav and Avihu, this isthe meaning of that bwhich is writtenafter their death on the eighth day of the inauguration of the Tabernacle: “Then Moses said to Aaron: bThis is it that the Lord spoke, saying: Through them that are near to Me I will be sanctified… /band Aaron held his peace” (Leviticus 10:3). Nadav and Avihu had already been warned not to draw too close: “Lest the Lord break forth upon them.”, bBut according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation ofthe bfirstborn, where is the allusionto the fact that God would be sanctified through Nadav and Avihu? The Gemara replies: bAs it is written: “And there I will meet with the children of Israel; and it shall be sanctified by My glory”(Exodus 29:43). bDo not readit as b“by My glory [ ibikhvodi /i]”; rather,read it as: bBy My honored ones [ ibimekhubadai /i].God will be sanctified by those considered honored by God when He reveals Himself in the Tabernacle., bThe Holy One, Blessed be He, said this statement to Moses, butMoses bdid not knowits meaning buntil the sons of Aaron died. Once the sons of Aaron died,Moses bsaid to him: Aaron, my brother, your sons died only to sanctify the name of the Holy One, Blessed be He. When Aaron knew that his sons were beloved by the Omnipresent, he was silent and received a reward, as it is stated: “And Aaron held his peace [ ivayidom /i].” /b, bAnd likewise ina verse written by bDavidit bstates: “Resign yourself [ idom /i] to the Lord, and wait patiently [ ivehitḥolel /i] for Him”(Psalms 37:7). bAlthough He strikes down many corpses [ iḥalalim /i]around byou, you be silentand do not complain. bAnd likewise ina verse written by bSolomonit bstates: “A time to keep silence, and a time to speak”(Ecclesiastes 3:7). There are btimes thatone bis silent and receives reward for the silence,and at btimesone bspeaks and receives reward for the speech. /b, bAnd this is what Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Awesome is God out of your holy places”(Psalms 68:36)? bDo not readit as: b“From your holy places [ imimikdashekha /i]”; rather,read it as: bFrom your holy ones [ imimekudashekha /i]. When the Holy One, Blessed be He, carries out judgment upon His holy ones, He is feared, and exalted, and praisedby all. In any event, there is no contradiction from the ibaraitawhich teaches that the first-born performed the sacrificial service before the Tabernacle was established, as this matter is the subject of a dispute between itanna’im /i., bButthere is still ba difficultywith regard to the bburnt offering,as it was stated in the name of Rav Adda bar Ahava that the burnt offering that the Jewish people sacrificed in the wilderness did not require flaying of the skin or cutting into pieces, while the ibaraitastates that it did. The Gemara replies: This bisa dispute between the opinions of btwo itanna’im /i. As it is taughtin a ibaraitathat bRabbi Yishmael says:The bgeneral statements,i.e., the principles of the Torah, bwere said at Sinai, andthe bdetailsof the mitzvot that are explicated in Leviticus were said to Moses bin the Tent of Meeting.This includes the ihalakhathat the burnt offering must be flayed and cut into pieces. Consequently, it could not have been in effect before the construction of the Tabernacle., bRabbi Akiva says:Both bgeneral statements andthe bdetailsof mitzvot bwere said at Sinai andlater btaught again in the Tent of Meeting, andtaught ba third timeby Moses to the Jewish people bin the plains of Moab,when he taught the Torah to the people (see Deuteronomy 1:1). According to Rabbi Akiva’s opinion, the ihalakhaof flaying and cutting into pieces was in effect when the Torah was given, even before the construction of the Tabernacle.,§ bThe Master saidin the ibaraita /i: Before the Tabernacle was established, ballanimals were bfit to be sacrificed:A domesticated animal, an undomesticated animal, or a bird. The Gemara asks: bFrom where are these mattersderived? bRav Huna said: As the verse stateswith regard to the offering that was sacrificed after the flood: b“And Noah built an altar to the Lord, and took of every pure animal, and of every pure fowl,and offered burnt offerings on the altar” (Genesis 8:20). The Gemara explains: b“Animal [ ibehema /i],”is understood bin accordance with its plain meaning,a domesticated animal, and the same is true of fowl; ban undomesticated animal [ iḥayya /i]is bincluded inthe term b“ ibehema /i”that is stated in the verse. |
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