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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 24.18


וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.


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

34 results
1. Hebrew Bible, Deuteronomy, 1.5, 4.28, 5.2, 5.19, 5.28, 6.1, 8.2, 9.9, 10.4, 11.29-11.30, 26.16-26.19, 27.1-27.26, 28.69, 31.4-31.6 (9th cent. BCE - 3rd cent. BCE)

1.5. בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃ 4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃ 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׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 6.1. וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 6.1. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃ 8.2. כַּגּוֹיִם אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם כֵּן תֹאבֵדוּן עֵקֶב לֹא תִשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃ 8.2. וְזָכַרְתָּ אֶת־כָּל־הַדֶּרֶךְ אֲשֶׁר הֹלִיכֲךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מצותו [מִצְוֺתָיו] אִם־לֹא׃ 9.9. בַּעֲלֹתִי הָהָרָה לָקַחַת לוּחֹת הָאֲבָנִים לוּחֹת הַבְּרִית אֲשֶׁר־כָּרַת יְהוָה עִמָּכֶם וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי׃ 10.4. וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃ 11.29. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת־הַבְּרָכָה עַל־הַר גְּרִזִים וְאֶת־הַקְּלָלָה עַל־הַר עֵיבָל׃ 26.16. הַיּוֹם הַזֶּה יְהוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃ 26.18. וַיהוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כָּל־מִצְוֺתָיו׃ 26.19. וּלְתִתְּךָ עֶלְיוֹן עַל כָּל־הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם־קָדֹשׁ לַיהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֵּר׃ 27.1. וְשָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ וְעָשִׂיתָ אֶת־מִצְוֺתָו וְאֶת־חֻקָּיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 27.1. וַיְצַו מֹשֶׁה וְזִקְנֵי יִשְׂרָאֵל אֶת־הָעָם לֵאמֹר שָׁמֹר אֶת־כָּל־הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃ 27.2. אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃ 27.2. וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲ‍שֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 27.6. אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהוָה אֱלֹהֶיךָ׃ 27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 27.9. וַיְדַבֵּר מֹשֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל־יִשְׂרָאֵל לֵאמֹר הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהוָה אֱלֹהֶיךָ׃ 27.11. וַיְצַו מֹשֶׁה אֶת־הָעָם בַּיּוֹם הַהוּא לֵאמֹר׃ 27.12. אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃ 27.13. וְאֵלֶּה יַעַמְדוּ עַל־הַקְּלָלָה בְּהַר עֵיבָל רְאוּבֵן גָּד וְאָשֵׁר וּזְבוּלֻן דָּן וְנַפְתָּלִי׃ 27.14. וְעָנוּ הַלְוִיִּם וְאָמְרוּ אֶל־כָּל־אִישׁ יִשְׂרָאֵל קוֹל רָם׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.16. אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.17. אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.19. אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.21. אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.22. אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.23. אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.24. אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃ 27.25. אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲ‍שֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃ 31.4. וְעָשָׂה יְהוָה לָהֶם כַּאֲשֶׁר עָשָׂה לְסִיחוֹן וּלְעוֹג מַלְכֵי הָאֱמֹרִי וּלְאַרְצָם אֲשֶׁר הִשְׁמִיד אֹתָם׃ 31.5. וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ 31.6. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ 1.5. beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:" 4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell." 5.2. The LORD our God made a covet with us in Horeb." 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." 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 6.1. Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—" 8.2. And thou shalt remember all the way which the LORD thy God hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no." 9.9. When I was gone up into the mount to receive the tables of stone, even the tables of the covet which the LORD made with you, then I abode in the mount forty days and forty nights; I did neither eat bread nor drink water." 10.4. And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me." 11.29. And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal." 11.30. Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?" 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." 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice." 26.18. And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments;" 26.19. and to make thee high above all nations that He hath made, in praise, and in name, and in glory; and that thou mayest be a holy people unto the LORD thy God, as He hath spoken." 27.1. And Moses and the elders of Israel commanded the people, saying: ‘Keep all the commandment which I command you this day." 27.2. And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 27.6. Thou shalt build the altar of the LORD thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto the LORD thy God." 27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 27.9. And Moses and the priests the Levites spoke unto all Israel, saying: ‘Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God." 27.10. Thou shalt therefore hearken to the voice of the LORD thy God, and do His commandments and His statutes, which I command thee this day.’" 27.11. And Moses charged the people the same day, saying:" 27.12. ’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;" 27.13. and these shall stand upon mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali." 27.14. And the Levites shall speak, and say unto all the men of Israel with a loud voice:" 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." 27.16. Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen." 27.17. Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen." 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen." 27.19. Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen." 27.20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. ." 27.21. Cursed be he that lieth with any manner of beast. And all the people shall say: Amen." 27.22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen." 27.23. Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen." 27.24. Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen." 27.25. Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb." 31.4. And the LORD will do unto them as He did to Sihon and to Og, the kings of the Amorites, and unto their land; whom He destroyed." 31.5. And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you." 31.6. Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’"
2. Hebrew Bible, Exodus, 3.1-3.6, 13.21-13.22, 16.1, 19.2-19.4, 19.7, 19.9-19.13, 19.15-19.24, 20.6, 20.19, 23.20-23.21, 24.1-24.17, 28.36-28.38, 33.9, 33.11-33.23, 34.4-34.8, 34.27-34.28, 35.1, 35.4, 40.30-40.31, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE)

3.1. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃ 3.1. וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.3. וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.4. וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 16.1. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 16.1. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָן׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17. וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 19.21. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃ 19.22. וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל־יְהוָה יִתְקַדָּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהוָה׃ 19.23. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּוֹ׃ 19.24. וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶהֶרְסוּ לַעֲלֹת אֶל־יְהוָה פֶּן־יִפְרָץ־בָּם׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 23.21. הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 28.36. וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃ 28.37. וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה׃ 28.38. וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃ 33.9. וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם־מֹשֶׁה׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15. וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16. וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 34.4. וַיִּפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 34.8. וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃ 34.28. וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 35.4. וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃ 40.31. וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35. וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 3.1. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb." 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 3.3. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’" 3.4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’" 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’" 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." 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people." 16.1. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt." 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 19.20. And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up." 19.21. And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish." 19.22. And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.’" 19.23. And Moses said unto the LORD: ‘The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.’" 19.24. And the LORD said unto him: ‘Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.’" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven." 23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared." 23.21. Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him." 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 28.36. And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD." 28.37. And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be." 28.38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD." 33.9. And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent; and [the LORD] spoke with Moses." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’" 33.15. And he said unto Him: ‘If Thy presence go not with me, carry us not up hence." 33.16. For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’" 33.17. And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’" 34.4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone." 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’" 34.8. And Moses made haste, and bowed his head toward the earth, and worshipped." 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’" 34.28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words." 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them." 35.4. And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:" 40.30. And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash;" 40.31. that Moses and Aaron and his sons might wash their hands and their feet thereat;" 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." 40.35. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—"
3. Hebrew Bible, Genesis, 14.14-14.20, 28.10-28.17 (9th cent. BCE - 3rd cent. BCE)

14.14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.16. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃ 14.17. וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan." 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus." 14.16. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people." 14.17. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 28.10. And Jacob went out from Beer-sheba, and went toward Haran." 28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed." 28.14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed." 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’" 28.16. And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’" 28.17. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’"
4. Hebrew Bible, Joel, 3.17 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 2.2, 7.38, 25.1, 26.46, 27.34 (9th cent. BCE - 3rd cent. BCE)

2.2. וֶהֱבִיאָהּ אֶל־בְּנֵי אַהֲרֹן הַכֹּהֲנִים וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ עַל כָּל־לְבֹנָתָהּ וְהִקְטִיר הַכֹּהֵן אֶת־אַזְכָּרָתָהּ הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 7.38. אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בְּהַר סִינָי בְּיוֹם צַוֺּתוֹ אֶת־בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת־קָרְבְּנֵיהֶם לַיהוָה בְּמִדְבַּר סִינָי׃ 25.1. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 27.34. אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃ 2.2. And he shall bring it to Aaron’s sons the priests; and he shall take thereout his handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof; and the priest shall make the memorial-part thereof smoke upon the altar, an offering made by fire, of a sweet savour unto the LORD." 7.38. which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai." 25.1. And the LORD spoke unto Moses in mount Sinai, saying:" 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." 27.34. These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai."
6. Hebrew Bible, Numbers, 14.10-14.11, 14.34, 36.13 (9th cent. BCE - 3rd cent. BCE)

14.11. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃ 14.34. בְּמִסְפַּר הַיָּמִים אֲשֶׁר־תַּרְתֶּם אֶת־הָאָרֶץ אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה תִּשְׂאוּ אֶת־עֲוֺנֹתֵיכֶם אַרְבָּעִים שָׁנָה וִידַעְתֶּם אֶת־תְּנוּאָתִי׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel." 14.11. And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?" 14.34. After the number of the days in which ye spied out the land, even forty days, for every day a year, shall ye bear your iniquities, even forty years, and ye shall know My displeasure." 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."
7. Hebrew Bible, Proverbs, 3.11-3.18, 9.1-9.11 (9th cent. BCE - 3rd cent. BCE)

3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.12. כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃ 3.13. אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃ 3.14. כִּי טוֹב סַחְרָהּ מִסְּחַר־כָּסֶף וּמֵחָרוּץ תְּבוּאָתָהּ׃ 3.15. יְקָרָה הִיא מפניים [מִפְּנִינִים] וְכָל־חֲפָצֶיךָ לֹא יִשְׁווּ־בָהּ׃ 3.16. אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד׃ 3.17. דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7. יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8. אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9. תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃ 9.11. כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃ 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;" 3.12. For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth." 3.13. Happy is the man that findeth wisdom, And the man that obtaineth understanding." 3.14. For the merchandise of it is better than the merchandise of silver, And the gain thereof than fine gold." 3.15. She is more precious than rubies; And all the things thou canst desire are not to be compared unto her." 3.16. Length of days is in her right hand; In her left hand are riches and honour." 3.17. Her ways are ways of pleasantness, And all her paths are peace." 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 9.7. He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot." 9.8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee." 9.9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning." 9.10. The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding." 9.11. For by me thy days shall be multiplied, and the years of thy life shall be increased."
8. Hebrew Bible, Psalms, 18.10-18.11, 68.16-68.18, 89.6, 89.8, 99.1, 145.13 (9th cent. BCE - 3rd cent. BCE)

18.11. וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃ 68.16. הַר־אֱלֹהִים הַר־בָּשָׁן הַר גַּבְנֻנִּים הַר־בָּשָׁן׃ 68.17. לָמָּה תְּרַצְּדוּן הָרִים גַּבְנֻנִּים הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ אַף־יְהוָה יִשְׁכֹּן לָנֶצַח׃ 68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃ 89.6. וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃ 89.8. אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃ 99.1. יְהוָה מָלָךְ יִרְגְּזוּ עַמִּים יֹשֵׁב כְּרוּבִים תָּנוּט הָאָרֶץ׃ 145.13. מַלְכוּתְךָ מַלְכוּת כָּל־עֹלָמִים וּמֶמְשֶׁלְתְּךָ בְּכָל־דּוֹר וָדוֹר׃ 18.10. He bowed the heavens also, and came down; and thick darkness was under His feet." 18.11. And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind." 68.16. A mountain of God is the mountain of Bashan; A mountain of peaks is the mountain of Bashan." 68.17. Why look ye askance, ye mountains of peaks, At the mountain which God hath desired for His abode? Yea, the LORD will dwell therein for ever." 68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness." 89.6. So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones." 89.8. A God dreaded in the great council of the holy ones, And feared of all them that are about Him?" 99.1. The LORD reigneth; let the peoples tremble; He is enthroned upon the cherubim; let the earth quake." 145.13. Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations."
9. Hebrew Bible, 1 Kings, 19.5-19.8 (8th cent. BCE - 5th cent. BCE)

19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃ 19.6. וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַת רְצָפִים וְצַפַּחַת מָיִם וַיֹּאכַל וַיֵּשְׁתְּ וַיָּשָׁב וַיִּשְׁכָּב׃ 19.7. וַיָּשָׁב מַלְאַךְ יְהוָה שֵׁנִית וַיִּגַּע־בּוֹ וַיֹּאמֶר קוּם אֱכֹל כִּי רַב מִמְּךָ הַדָּרֶךְ׃ 19.8. וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַד הַר הָאֱלֹהִים חֹרֵב׃ 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’" 19.6. And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again." 19.7. And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’" 19.8. And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God."
10. Hebrew Bible, Isaiah, 11.1-11.9, 60.11-60.16, 63.1-63.9 (8th cent. BCE - 5th cent. BCE)

11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 60.11. וּפִתְּחוּ שְׁעָרַיִךְ תָּמִיד יוֹמָם וָלַיְלָה לֹא יִסָּגֵרוּ לְהָבִיא אֵלַיִךְ חֵיל גּוֹיִם וּמַלְכֵיהֶם נְהוּגִים׃ 60.12. כִּי־הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּךְ יֹאבֵדוּ וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 60.14. וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃ 60.15. תַּחַת הֱיוֹתֵךְ עֲזוּבָה וּשְׂנוּאָה וְאֵין עוֹבֵר וְשַׂמְתִּיךְ לִגְאוֹן עוֹלָם מְשׂוֹשׂ דּוֹר וָדוֹר׃ 60.16. וְיָנַקְתְּ חֲלֵב גּוֹיִם וְשֹׁד מְלָכִים תִּינָקִי וְיָדַעַתְּ כִּי אֲנִי יְהוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב׃ 63.1. וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃ 63.1. מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 63.2. מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃ 63.3. פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין־אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל־בְּגָדַי וְכָל־מַלְבּוּשַׁי אֶגְאָלְתִּי׃ 63.4. כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה׃ 63.5. וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃ 63.6. וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם׃ 63.7. חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8. וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea." 60.11. Thy gates also shall be open continually, Day and night, they shall not be shut; That men may bring unto thee the wealth of the nations, And their kings in procession." 60.12. For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted." 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious." 60.14. And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel." 60.15. Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations." 60.16. Thou shalt also suck the milk of the nations, And shalt suck the breast of kings; And thou shalt know that I the LORD am thy Saviour, And I, the Mighty One of Jacob, thy Redeemer." 63.1. ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—" 63.2. ’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’—" 63.3. ’I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment." 63.4. For the day of vengeance that was in My heart, and My year of redemption are come." 63.5. And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me." 63.6. And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.’" 63.7. I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies." 63.8. For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour." 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ."
11. Hebrew Bible, Jeremiah, 2.1-2.5 (8th cent. BCE - 5th cent. BCE)

2.1. כִּי עִבְרוּ אִיֵּי כִתִּיִּים וּרְאוּ וְקֵדָר שִׁלְחוּ וְהִתְבּוֹנְנוּ מְאֹד וּרְאוּ הֵן הָיְתָה כָּזֹאת׃ 2.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 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׃ 2.3. לַשָּׁוְא הִכֵּיתִי אֶת־בְּנֵיכֶם מוּסָר לֹא לָקָחוּ אָכְלָה חַרְבְּכֶם נְבִיאֵיכֶם כְּאַרְיֵה מַשְׁחִית׃ 2.3. קֹדֶשׁ יִשְׂרָאֵל לַיהוָה רֵאשִׁית תְּבוּאָתֹה כָּל־אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם־יְהוָה׃ 2.4. שִׁמְעוּ דְבַר־יְהוָה בֵּית יַעֲקֹב וְכָל־מִשְׁפְּחוֹת בֵּית יִשְׂרָאֵל׃ 2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 2.1. And the word of the LORD came to me, saying:" 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." 2.3. Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD." 2.4. Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel;" 2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?"
12. Hebrew Bible, Joshua, 4.22, 7.1-7.16 (8th cent. BCE - 5th cent. BCE)

4.22. וְהוֹדַעְתֶּם אֶת־בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ קֻם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶיךָ׃ 7.1. וַיִּמְעֲלוּ בְנֵי־יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶן־זֶרַח לְמַטֵּה יְהוּדָה מִן־הַחֵרֶם וַיִּחַר־אַף יְהוָה בִּבְנֵי יִשְׂרָאֵל׃ 7.2. וַיִּשְׁלַח יְהוֹשֻׁעַ אֲנָשִׁים מִירִיחוֹ הָעַי אֲשֶׁר עִם־בֵּית אָוֶן מִקֶּדֶם לְבֵית־אֵל וַיֹּאמֶר אֲלֵיהֶם לֵאמֹר עֲלוּ וְרַגְּלוּ אֶת־הָאָרֶץ וַיַּעֲלוּ הָאֲנָשִׁים וַיְרַגְּלוּ אֶת־הָעָי׃ 7.2. וַיַּעַן עָכָן אֶת־יְהוֹשֻׁעַ וַיֹּאמַר אָמְנָה אָנֹכִי חָטָאתִי לַיהוָה אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִׂיתִי׃ 7.3. וַיָּשֻׁבוּ אֶל־יְהוֹשֻׁעַ וַיֹּאמְרוּ אֵלָיו אַל־יַעַל כָּל־הָעָם כְּאַלְפַּיִם אִישׁ אוֹ כִּשְׁלֹשֶׁת אֲלָפִים אִישׁ יַעֲלוּ וְיַכּוּ אֶת־הָעָי אַל־תְּיַגַּע־שָׁמָּה אֶת־כָּל־הָעָם כִּי מְעַט הֵמָּה׃ 7.4. וַיַּעֲלוּ מִן־הָעָם שָׁמָּה כִּשְׁלֹשֶׁת אֲלָפִים אִישׁ וַיָּנֻסוּ לִפְנֵי אַנְשֵׁי הָעָי׃ 7.5. וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי כִּשְׁלֹשִׁים וְשִׁשָּׁה אִישׁ וַיִּרְדְּפוּם לִפְנֵי הַשַּׁעַר עַד־הַשְּׁבָרִים וַיַּכּוּם בַּמּוֹרָד וַיִּמַּס לְבַב־הָעָם וַיְהִי לְמָיִם׃ 7.6. וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃ 7.7. וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ אֲדֹנָי יְהוִה לָמָה הֵעֲבַרְתָּ הַעֲבִיר אֶת־הָעָם הַזֶּה אֶת־הַיַּרְדֵּן לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַאֲבִידֵנוּ וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב בְּעֵבֶר הַיַּרְדֵּן׃ 7.8. בִּי אֲדֹנָי מָה אֹמַר אַחֲרֵי אֲשֶׁר הָפַךְ יִשְׂרָאֵל עֹרֶף לִפְנֵי אֹיְבָיו׃ 7.9. וְיִשְׁמְעוּ הַכְּנַעֲנִי וְכֹל יֹשְׁבֵי הָאָרֶץ וְנָסַבּוּ עָלֵינוּ וְהִכְרִיתוּ אֶת־שְׁמֵנוּ מִן־הָאָרֶץ וּמַה־תַּעֲשֵׂה לְשִׁמְךָ הַגָּדוֹל׃ 7.11. חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת־בְּרִיתִי אֲשֶׁר צִוִּיתִי אוֹתָם וְגַם לָקְחוּ מִן־הַחֵרֶם וְגַם גָּנְבוּ וְגַם כִּחֲשׁוּ וְגַם שָׂמוּ בִכְלֵיהֶם׃ 7.12. וְלֹא יֻכְלוּ בְּנֵי יִשְׂרָאֵל לָקוּם לִפְנֵי אֹיְבֵיהֶם עֹרֶף יִפְנוּ לִפְנֵי אֹיְבֵיהֶם כִּי הָיוּ לְחֵרֶם לֹא אוֹסִיף לִהְיוֹת עִמָּכֶם אִם־לֹא תַשְׁמִידוּ הַחֵרֶם מִקִּרְבְּכֶם׃ 7.13. קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִקִּרְבְּכֶם׃ 7.14. וְנִקְרַבְתֶּם בַּבֹּקֶר לְשִׁבְטֵיכֶם וְהָיָה הַשֵּׁבֶט אֲשֶׁר־יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַמִּשְׁפָּחוֹת וְהַמִּשְׁפָּחָה אֲשֶׁר־יִלְכְּדֶנָּה יְהוָה תִּקְרַב לַבָּתִּים וְהַבַּיִת אֲשֶׁר יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַגְּבָרִים׃ 7.15. וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ אֹתוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ כִּי עָבַר אֶת־בְּרִית יְהוָה וְכִי־עָשָׂה נְבָלָה בְּיִשְׂרָאֵל׃ 7.16. וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיַּקְרֵב אֶת־יִשְׂרָאֵל לִשְׁבָטָיו וַיִּלָּכֵד שֵׁבֶט יְהוּדָה׃ 4.22. then ye shall let your children know, saying: Israel came over this Jordan on dry land." 7.1. But the children of Israel committed a trespass concerning the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing; and the anger of the LORD was kindled against the children of Israel." 7.2. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spoke unto them, saying: ‘Go up and spy out the land.’ And the men went up and spied out Ai." 7.3. And they returned to Joshua, and said unto him: ‘Let not all the people go up; but let about two or three thousand men go up and smite Ai; make not all the people to toil thither; for they are but few.’" 7.4. So there went up thither of the people about three thousand men; and they fled before the men of Ai." 7.5. And the men of Ai smote of them about thirty and six men; and they chased them from before the gate even unto Shebarim, and smote them at the descent; and the hearts of the people melted, and became as water." 7.6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads." 7.7. And Joshua said: ‘Alas, O Lord GOD, wherefore hast Thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond the Jordan!" 7.8. Oh, Lord, what shall I say, after that Israel hath turned their backs before their enemies!" 7.9. For when the Canaanites and all the inhabitants of the land hear of it, they will compass us round, and cut off our name from the earth; and what wilt Thou do for Thy great name?’" 7.10. And the LORD said unto Joshua: ‘Get thee up; wherefore, now, art thou fallen upon thy face?" 7.11. Israel hath sinned; yea, they have even transgressed My covet which I commanded them; yea, they have even taken of the devoted thing; and have also stolen, and dissembled also, and they have even put it among their own stuff." 7.12. Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies, because they are become accursed; I will not be with you any more, except ye destroy the accursed from among you." 7.13. Up, sanctify the people, and say: Sanctify yourselves against tomorrow; for thus saith the LORD, the God of Israel: There is a curse in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you." 7.14. In the morning therefore ye shall draw near by your tribes; and it shall be, that the tribe which the LORD taketh shall come near by families; and the family which the LORD shall take shall come near by households; and the household which the LORD shall take shall come near man by man." 7.15. And it shall be that he that is taken with the devoted thing shall be burnt with fire, he and all that he hath; because he hath transgressed the covet of the LORD, and because he hath wrought a wanton deed in Israel.’" 7.16. So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe of Judah was taken."
13. Hebrew Bible, Zechariah, 2.5, 13.7, 13.9 (5th cent. BCE - 4th cent. BCE)

2.5. וָאֶשָּׂא עֵינַי וָאֵרֶא וְהִנֵּה־אִישׁ וּבְיָדוֹ חֶבֶל מִדָּה׃ 13.7. חֶרֶב עוּרִי עַל־רֹעִי וְעַל־גֶּבֶר עֲמִיתִי נְאֻם יְהוָה צְבָאוֹת הַךְ אֶת־הָרֹעֶה וּתְפוּצֶיןָ הַצֹּאן וַהֲשִׁבֹתִי יָדִי עַל־הַצֹּעֲרִים׃ 13.9. וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃ 2.5. And I lifted up mine eyes, and saw, and behold a man with a measuring line in his hand." 13.7. Awake, O sword, against My shepherd, And against the man that is near unto Me, Saith the LORD of hosts; Smite the shepherd, and the sheep shall be scattered; And I will turn My hand upon the little ones." 13.9. And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’"
14. Anon., Jubilees, 1.1-1.21, 1.26-1.29, 2.15-2.33, 50.1-50.2, 50.6-50.13 (2nd cent. BCE - 2nd cent. BCE)

1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2. Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them. 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. brAnd He called to Moses on the seventh day out of the midst of the cloud 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8. And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also 1.17. and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes. 1.18. And I shall hide My face from them, and I shall deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I shall remove them from the midst of the land, and I shall scatter them amongst the Gentiles. 1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength 1.21. and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them 1.26. And Moses fell on his face and prayed and said 1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.15. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth 2.16. and to rule over the day and the night, and divide the light from the darkness. 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. brAnd all the angels of the presence, and all the angels of sanctification 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 50.1. And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which is between Elim and Sinai. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. brAnd the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.
15. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)

7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him."
16. Septuagint, Wisdom of Solomon, 3.1-3.9, 4.7-4.15, 6.1-6.3 (2nd cent. BCE - 1st cent. BCE)

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction 3.3. and their going from us to be their destruction;but they are at peace. 3.4. For though in the sight of men they were punished,their hope is full of immortality. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 3.7. In the time of their visitation they will shine forth,and will run like sparks through the stubble. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 3.9. Those who trust in him will understand truth,and the faithful will abide with him in love,because grace and mercy are upon his elect,and he watches over his holy ones. 4.7. But the righteous man, though he die early, will be at rest. 4.8. For old age is not honored for length of time,nor measured by number of years; 4.9. but understanding is gray hair for men,and a blameless life is ripe old age. 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones. 6.1. Listen therefore, O kings, and understand;learn, O judges of the ends of the earth. 6.2. Give ear, you that rule over multitudes,and boast of many nations. 6.3. For your dominion was given you from the Lord,and your sovereignty from the Most High,who will search out your works and inquire into your plans.
17. Philo of Alexandria, Who Is The Heir, 19 (1st cent. BCE - 1st cent. CE)

19. The wise, therefore, take God for their teacher and instructor; and those who are less perfectly initiated in wisdom take the wise men for theirs. On which account they say, also, "Do thou speak with us, and let not God speak to us, let we Die." And the virtuous man uses such freedom of speech as not only to speak and cry out, but even to advance positive claims with true confidence and genuine feeling;
18. Mishnah, Avot, 3.2 (1st cent. CE - 3rd cent. CE)

3.2. Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Haiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28)."
19. New Testament, 1 Corinthians, 5.7, 11.25 (1st cent. CE - 1st cent. CE)

5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.
20. New Testament, Apocalypse, 12 (1st cent. CE - 1st cent. CE)

21. New Testament, Luke, 9.51-9.55, 13.1, 14.23, 15.29, 17.9, 22.19-22.20, 23.2, 24.3 (1st cent. CE - 1st cent. CE)

9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.53. They didn't receive him, because he was traveling with his face set towards Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 17.9. Does he thank that servant because he did the things that were commanded? I think not. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 24.3. They entered in, and didn't find the Lord Jesus' body.
22. New Testament, Mark, 9.2-9.9, 14.24, 14.58 (1st cent. CE - 1st cent. CE)

9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'
23. New Testament, Matthew, 4.17, 4.23, 4.25, 5.1, 6.9-6.13, 7.28, 10.5, 11.28-11.30, 26.28, 26.61 (1st cent. CE - 1st cent. CE)

4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 4.25. Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'
24. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)

25. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

2b. וסופריה שנאמר (ישעיהו מג, ט) ויאספו לאומים ואין לאום אלא מלכות שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ומי איכא ערבוביא קמי הקב"ה אלא כי היכי דלא ליערבבו אינהו [בהדי הדדי] דלישמעו מאי דאמר להו,[מיד] נכנסה לפניו מלכות רומי תחלה מ"ט משום דחשיבא ומנלן דחשיבא דכתי' (דניאל ז, כג) ותאכל כל ארעא ותדושינה ותדוקינה אמר רבי יוחנן זו רומי חייבת שטבעה יצא בכל העולם,ומנא לן דמאן דחשיב עייל ברישא כדרב חסדא דאמר רב חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל [וגו'] וטעמא מאי איבעית אימא לאו אורח ארעא למיתב מלכא מאבראי ואיבעית אימא מקמי דליפוש חרון אף,אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה שווקים תקנינו הרבה מרחצאות עשינו הרבה כסף וזהב הרבינו וכולם לא עשינו אלא בשביל ישראל כדי שיתעסקו בתורה,אמר להם הקב"ה שוטים שבעולם כל מה שעשיתם לצורך עצמכם עשיתם תקנתם שווקים להושיב בהן זונות מרחצאות לעדן בהן עצמכם כסף וזהב שלי הוא שנאמר (חגי ב, ח) לי הכסף ולי הזהב נאם ה' צבאות,כלום יש בכם מגיד זאת שנאמר מי בכם יגיד זאת ואין זאת אלא תורה שנאמר (דברים ד, מד) וזאת התורה אשר שם משה מיד יצאו בפחי נפש,יצאת מלכות רומי ונכנסה מלכות פרס אחריה מ"ט דהא חשיבא בתרה ומנלן דכתיב (דניאל ז, ה) וארו חיוא אחרי תנינא דמיא לדוב ותני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין [בשר] כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב,אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה גשרים גשרנו הרבה כרכים כבשנו הרבה מלחמות עשינו וכולם לא עשינו אלא בשביל ישראל כדי שיתעסקו בתורה,אמר להם הקב"ה כל מה שעשיתם לצורך עצמכם עשיתם תקנתם גשרים ליטול מהם מכס כרכים לעשות בהם אנגריא מלחמות אני עשיתי שנאמר (שמות טו, ג) ה' איש מלחמה כלום יש בכם מגיד זאת שנאמר (ישעיהו מג, ט) מי בכם יגיד זאת ואין זאת אלא תורה שנאמר וזאת התורה אשר שם משה מיד יצאו מלפניו בפחי נפש,וכי מאחר דחזית מלכות פרס למלכות רומי דלא מהניא ולא מידי מאי טעמא עיילא אמרי אינהו סתרי בית המקדש ואנן בנינן וכן לכל אומה ואומה,וכי מאחר דחזו לקמאי דלא מהני ולא מידי מ"ט עיילי סברי הנך אישתעבדו בהו בישראל ואנן לא שעבדנו בישראל מאי שנא הני דחשיבי ומאי שנא הני דלא חשיבי להו משום דהנך משכי במלכותייהו עד דאתי משיחא,אומרים לפניו רבש"ע כלום נתת לנו ולא קיבלנוה ומי מצי למימר הכי והכתי' (דברים לג, ב) ויאמר ה' מסיני בא וזרח משעיר למו וכתיב (חבקוק ג, ג) אלוה מתימן יבוא וגו' מאי בעי בשעיר ומאי בעי בפארן,א"ר יוחנן מלמד שהחזירה הקב"ה על כל אומה ולשון ולא קבלוה עד שבא אצל ישראל וקבלוה,אלא הכי אמרי כלום קיבלנוה ולא קיימנוה ועל דא תברתהון אמאי לא קבלתוה אלא כך אומרים לפניו רבש"ע כלום כפית עלינו הר כגיגית ולא קבלנוה כמו שעשית לישראל,דכתיב (שמות יט, יז) ויתיצבו בתחתית ההר ואמר רב דימי בר חמא מלמד שכפה הקב"ה הר כגיגית על ישראל ואמר להם אם אתם מקבלין את התורה מוטב ואם לאו שם תהא קבורתכם,מיד אומר להם הקב"ה הראשונות ישמיעונו שנא' (ישעיהו מג, ט) וראשונות ישמיענו שבע מצות שקיבלתם היכן קיימתם,ומנלן דלא קיימום דתני רב יוסף (חבקוק ג, ו) עמד וימודד ארץ ראה ויתר גוים מאי ראה ראה ז' מצות שקבלו עליהן בני נח ולא קיימום כיון שלא קיימום עמד והתירן להן איתגורי איתגור א"כ מצינו חוטא נשכר,אמר מר בריה דרבינא 2b. bwith their scholars, as it is stated: “And let the peoples [ ile’umim /i] be assembled”(Isaiah 43:9); bandthe term ile’om /imeans bnothing other than kingdom, as it is stated: “And the one kingdom [ iule’om /i] shall be stronger than the other kingdom [ imile’om /i]”(Genesis 25:23). The Gemara asks: bBut isit possible for bthereto be bintermingling before the Holy One, Blessed be He,that it should be necessary for each nation to stand and be addressed separately? bRather,the nations are instructed to stand separately bso that they will not become intermingled with each otherin order bthat they willeach bhear what He says to them. /b, bImmediately, the Roman Empire enters first before Him.The Gemara asks: bWhat is the reasonthat the Roman Empire enters first? It is bbecausethe Roman Empire is the most bimportantof all of the nations. bAnd from where do wederive bthat it isthe most bimportant? As it is writtenin the book of Daniel with regard to the fourth empire that will rule over the world: b“And it shall devour the whole earth, and shall tread it down, and break it in pieces”(Daniel 7:23), and bRabbi Yoḥa says: Thisempire that will devour the earth is bthe wicked RomanEmpire, bwhose name spread throughout the world. /b,The Gemara asks: bAnd from where do wederive bthat whoever ismore bimportant enters first?This is bin accordance witha statement bof Rav Ḥisda, as Rav Ḥisda says:When ba king and a communityare brought before God for judgment, the bking enters for judgment first, as it is stated: “That He make the judgment of His servant and the judgment of His people Israel,as every day shall require” (I Kings 8:59). bAnd what is the reasonthat it is important for the king to enter first? bIf you wish, saythat it is bnot proper conduct for the king to stand outsideand wait for the trial of his subjects to end. bAnd if you wish, sayinstead that the king is brought in first so that he may be judged bbeforeGod’s banger intensifiesdue to the sins of the community.,The Gemara returns to its narration of the future judgment. First, the members of the Roman Empire enter. bThe Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Himin response: bMaster of the Universe, we have established many marketplaces, we have built many bathhouses,and bwe have increased much silver and gold. And we did allof this bonly forthe sake of bthe Jewish people, so that they wouldbe free to bengage in Torahstudy., bThe Holy One, Blessed be He, says to them: Fools of the world!Are you attempting to deceive Me? bEverything that you did, you did for your own needs. You established marketplaces to place prostitutes in them;you built bbathhouses for your own enjoyment;and as for the bsilver and goldthat you claim to have increased, bit is Mine, as it is stated: “Mine is the silver, and Mine the gold, said the Lord of hosts”(Haggai 2:8)., bIs there no one among you who can declarethat they have studied bthisTorah? This is the meaning of the continuation of the verse from Isaiah, bas it is stated: “Who among them can declare this?”(Isaiah 43:9). bAnd “this”is referring to bnothing other thanthe bTorah, as it is stated: “And this is the Torah that Moses setbefore the children of Israel” (Deuteronomy 4:44), and whoever did not engage in its study does not receive reward. bImmediately,the members of the Roman Empire bleave disappointed. /b, bThe Roman Empire leaves, and the Persian Empire enters after it. What is the reasonthat the Persian Empire enters second? The reason is bthat afterthe Roman Empire it is the next most bimportant. And from where do wederive this? bAs it is writtenin Daniel’s vision: b“And behold another beast, a second, like a bear”(Daniel 7:5). bAnd Rav Yosef teaches: These are the Persians,who are compared to a bear, bas they eat and drinkcopious amounts basdoes ba bear, and they are fleshy like a bear, and they growtheir bhairlong basdoes ba bear, and they never rest, like a bear,which is constantly on the move from one place to another., bThe Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Himin response: bMaster of the Universe, we have built many bridges, we have conquered many cities,and bwe have fought many wars. And we did allof this bonly forthe sake of bthe Jewish people, so that they would engage in Torahstudy., bThe Holy One, Blessed be He, says to them: Everything that you did, you did for your own needs. You established bridges to collect taxes fromall who pass over bthem.You conquered bcities to usetheir residents for bforced labor [ iangareya /i];and with regard to fighting the bwars, I wagewars, and your success is from Me, bas it is stated: “The Lord is a man of war”(Exodus 15:3). bIs there no one among you who can declarethat they have studied bthisTorah? bAs it is stated: “Who among them can declare this”(Isaiah 43:9), band “this”is referring to bnothing other than the Torah, as it is stated: “And this is the Torah that Moses set”(Deuteronomy 4:44). bImmediately,the members of the Persian Empire bleave from before Him disappointed. /b,The Gemara asks: bBut once the Persian Empire sees thateverything said by bthe Roman Empire is completely ineffective, what is the reasonthat they bcomeforward? The Gemara answers: They believe that their claims will be more effective, as bthey say:The Romans bdestroyed theSecond bTemple, and wehad bbuiltit, as the Second Temple was constructed under the auspices and with the encouragement of Cyrus, the king of Persia. The Gemara adds: bAnd likewise,a similar exchange occurred bwith each and every nation. /b,The Gemara asks: bBut oncethe other nations bsee thatevery-thing said by bthe first ones,Rome and Persia, bis completely ineffective, what is the reasonthat they bcomeforward? The Gemara answers that bthey think: ThoseEmpires bsubjugated the Jewish people, but we did not subjugate the Jewish people.The Gemara further asks: bWhat is differentabout bthese,Rome and Persia, bwhich were singled outexplicitly, band what is differentabout bthoseother empires that come afterward, bwhich were not singled outand mentioned by name? It is bbecausewith regard to bthese,Rome and Persia, btheir kingship extends until the coming of the Messiah. /b,The nations will bsay beforeGod: bMaster of the Universe, did You give usthe Torah band we did not accept it?Since we never received the Torah, why are we being judged for not fulfilling its mitzvot? The Gemara asks: bAnd can one say thatthey were never offered the Torah? bBut isn’t it writtenin the description of the giving of the Torah: b“And he said: The Lord came from Sinai, and rose from Seir unto them”(Deuteronomy 33:2), band it is written: “God comes from Teman,and the Holy One from mount Paran” (Habakkuk 3:3). And the Sages asked: bWhatdid God brequire in Seir and whatdid He brequire in Paran?The Torah was not given in those locations.,And bRabbi Yoḥa says:This bteaches that the Holy One, Blessed be He, tookthe Torah baround to every nation andthose who speak every blanguage,such as the Edomites in Seir and the Ishmaelites in Paran, bbut they did not accept it, until He came to the Jewish people and they accepted it.If the other nations all rejected the Torah, how can they excuse themselves by claiming that it was never offered to them?, bRather, thisis what bthey say: Did we acceptthe Torah bandthen bnot fulfillits mitzvot? The Gemara asks: bBut thisitself bserves as the refutation of theirown claim, as one can respond: bWhy didn’t you accept it? Rather, thisis what the nations of the world bsay before Him: Master of the Universe, did You overturn the mountain above us like a basin, and westill bdid not acceptthe Torah, bas You did for the Jewish people? /b,The Gemara provides the background for this claim: bAs it is written: “And they stood at the nether part of the mount”(Exodus 19:17), band Rav Dimi bar Ḥama says:The verse bteaches that the Holy One, Blessed be He, overturned the mountain,i.e., Mount Sinai, babove the Jews like a basin, andHe bsaid to them: If you accept the Torah, excellent, and if not, there,under the mountain, bwill be your burial.The nations of the world will claim that they too could have been coerced to accept the Torah., bImmediately, the Holy One, Blessed be He, says to them: The firstmitzvot bwill let us hearthe truth, bas it is statedin the continuation of the same verse under discussion: b“And announce to us the first things”(Isaiah 43:9). With regard to the bsevenNoahide bmitzvotthat preceded the giving of the Torah bthateven byou accepted, whereis the proof that byou fulfilled them? /b,The Gemara asks: bAnd from where do wederive bthat they did not fulfill them? As Rav Yosef teachesin explanation of the verse: b“He stands, and shakes the earth, He sees, and makes the nations tremble [ ivayater /i]”(Habakkuk 3:6): bWhat didGod bsee? He sawthe bseven mitzvot that the descendants of Noah accepted upon themselves, andHe saw that they bdid not fulfill them. Since they did not fulfill them, He arose and nullified for them [ ivehitiran /i]the command to heed these mitzvot. The Gemara asks: Do they bgainfrom not obeying, as they are now released from the obligation to fulfill these mitzvot? bIf so, we findthat ba sinner profitsfrom his transgression., bMar, son of Ravina, said: /b
26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא 6a. In terms of this reward, bRabbi Yosei, son of Rabbi Ḥanina said:One who waits in the synagogue for the other to finish his prayer bmerits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your bodylike the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word itzevet /i, which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him ( iTalmidei Rabbeinu Yona /i).,In another ibaraita bit was taughtthat bAbba Binyamin says: If the eye was given permission to see, no creature would be able to withstand theabundance and ubiquity of the bdemonsand continue to live unaffected by them.,Similarly, bAbaye said: They are more numerous than weare band they stand over us like mounds of earth surrounding a pit. /b, bRav Huna said: Each and every one of us has a thousanddemons bto his left and ten thousand to his right.God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, bRava said: br bThe crowding at the ikalla /i,the gatherings for Torah study during Elul and Adar, bis fromthe demons; br bthose knees that are fatiguedeven though one did not exert himself bis fromthe demons; br bthose clothes of the Sages that wear out,despite the fact that they do not engage in physical labor, bis from frictionwith the demons; br bthose feet that are in pain is fromthe demons., bOne who seeks to knowthat the demons exist bshould place fine ashes around his bed, and in the morningthe demons’ footprints bappear like chickens’ footprints,in the ash. bOne who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them.He must then bplacethe ashes bin an iron tube sealed with an iron seal [ igushpanka /i] lest the demons steal it from him, andthen bseal the openingso bhe will not be harmed. Rav Beivai bar Abaye performed thisprocedure, bsawthe demons, band was harmed. The Sages prayed for mercy on hisbehalf band he was healed. /b, bIt was taughtin a ibaraitathat bAbba Binyamin said: One’s prayer is onlyfully bheard in a synagogue, as it is statedwith regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, bto listen to the song and the prayerwhich Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that bin a place of song,a synagogue where God’s praises are sung, bthere prayer should be. /b,In explaining Abba Binyamin’s statement, bRavin bar Rav Adda saidthat bRabbi Yitzḥak said: From whereis it derived bthat the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God;in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation., bAnd from whereis it derived that bten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,”and the minimum number of people that constitute a congregation is a quorum of ten., bFrom whereis it derived bthat three who sit in judgment, the Divine Presence is with them?It is derived from this same verse, bas it is stated: “In the midst of the judges He judges,”and the minimum number of judges that comprises a court is three., bFrom whereis it derived bthat two who sit and engage in Torahstudy, bthe Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened,and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: bWhatis the meaning of the phrase, b“And that think upon His name”? Rav Ashi said:If ba person intended to perform a mitzva, but due tocircumstances bbeyondhis bcontrol, he did not perform it, the verse ascribes himcredit bas if he performedthe mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: bAnd from whereis it derived bthat when even one who sits and engages in Torahstudy, bthe Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you”(Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study ( iIyyun Ya’akov /i).,The Gemara asks: bSincethe Divine Presence rests bevenupon bonewho engages in Torah study, bwas it necessaryto say that the Divine Presence rests upon btwowho study Torah together? The Gemara answers: There is a difference between them. bTwopeople, btheir wordsof Torah bare written in the book of remembrance,as it is stated: “And a book of remembrance was written”; however ba singleindividual’s bwordsof Torah bare not written in a book of remembrance. /b,The Gemara continues: bSincethe Divine Presence rests bevenupon btwowho engage in Torah study, is it bnecessaryto mention bthree?The Gemara answers: Here too, a special verse is necessary blest you say that judgment is merely tokeep the bpeaceamong the citizenry, band the Divine Presence does not comeand rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda bteaches us thatsitting in bjudgment is also Torah. /b,The Gemara asks: bSincethe Divine Presence rests bevenupon bthree,is it bnecessaryto mention bten?The Gemara answers: bThe Divine Presence arrives before a group of ten,as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of bthreejudges, however, the Divine Presence does not arrive buntil they sitand begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: bRabbi Avin bar Rav Adda saidthat bRabbi Yitzḥak said: From whereis it derived bthat the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength”(Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, b“His right hand” refers to the Torah, as it is statedin describing the giving of the Torah: b“From His right hand, a fiery law for His people”(Deuteronomy 33:2). b“The arm of His strength,”His left hand, brefers to phylacteries, as it is stated: “The Lord gave strength to His nation”(Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: bAnd from whereis it derived bthat phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you”(Deuteronomy 28:10). bIt was taughtin a ibaraitathat bRabbi Eliezer the Great says: This isa reference to bthe phylacteries of the head,upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”, bRav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied:It is written: b“Who is like Your people, Israel, one nation in the land?”(I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: bIs the Holy One, Blessed be He, glorified through the glory of Israel?Rav Ḥiyya bar Avin answered: bYes,as indicated by the juxtaposition of two verses; bas it is stated: “You have affirmed, this day,that bthe Lordis your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” bAnd thesubsequent bverse states: “And the Lord has affirmed, this day,that byouare His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that bthe Holy One, Blessed be He, said to Israel: You have made Me a single entity [ iḥativa /i] in the world,as you singled Me out as separate and unique. bAndbecause of this, bI will make you a single entity in the world,and you will be a treasured nation, chosen by God., bYou have made Me a single entity in the world, as it is statedthat Israel declares God’s oneness by saying: b“Hear, Israel, the Lord is our God, the Lord is One”(Deuteronomy 6:4). bAndbecause of this, bI will make you a single entity in the world,unique and elevated with the utterance: b“Who is like Your people, Israel, one nation in the land?”Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries., bRav Aḥa, son of Rava said to Rav Ashi: It works out wellwith regard to the contents of boneof the four bcompartmentsof God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. bWhatportions in praise of Israel are written in bthe rest of the compartmentsof God’s phylacteries of the head?,Rav Ashi bsaid to him:In those three compartments it is written: b“For who is a great nation,to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); b“And who is a great nation,who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); b“Happy are you, Israel,who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); b“Or has God attemptedto go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); b“And to elevate youabove all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: bIfall of these verses are included in God’s phylacteries of the head, bthere are too many compartmentsas more than four verses of praise were listed. bRather,the portions in God’s phylacteries must be arranged as follows: The verses b“For who is a great nation” and “And who is a great nation”are included bin one compartment,as they are similar. b“Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” isin one bcompartment /b
27. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)

43b. bwhat do they do with,i.e., how do they interpret, bthisverse: b“With which you cover yourself”(Deuteronomy 22:12)? The Gemara answers that the Rabbis brequireit bfor that which is taughtin a ibaraita /i: The phrase b“on the four corners of your garment”(Deuteronomy 22:12) indicates that one is required to attach ritual fringes to a garment that has bfourcorners, bbut notto one that has bthreecorners.,The ibaraitacontinues: bDo you saythat a garment with bfourcorners is obligated bbut nota garment with bthreecorners? bOr is itteaching bonlythat a garment with bfourcorners is obligated bbut nota garment that has bfivecorners? bWhenthe verse bstates: “With which you cover yourself,”a garment bwith fivecorners bis thereby mentionedin the verse as being obligated. Then bhow do I realizethe meaning of: b“On the fourcorners of your garment”? It teaches that this obligation is limited to a garment that has bfourcorners, bbut notto one that has bthreecorners.,The Gemara asks: bBut what did you seethat led you bto includea garment bwith fivecorners band to excludea garment bwith threecorners, rather than including a garment with three corners and excluding a garment with five corners? The Gemara answers: bI includea garment bwith fivecorners, bas five includes four, and I excludea garment bwith threecorners, bas three does not include four. /b,The Gemara asks: bAndhow does bRabbi Shimonderive the ihalakhathat a five-cornered garment is required to have ritual fringes? The Gemara answers: He bderivesit bfromthe seemingly extraneous word: “With bwhich [ iasher /i]you cover yourself” (Deuteronomy 22:12). The Gemara asks: bAndwhat do bthe Rabbisderive from this word? The Gemara answers: bThey do not learnany new ihalakhotfrom the word b“which [ iasher /i].” /b,The Gemara asks: bAndas for bthe Rabbis, what do they do with thisphrase: b“That you may look upon it”(Numbers 15:39), from which Rabbi Shimon derives that a nighttime garment is exempt? The Gemara answers: bThey require it for that which is taughtin a ibaraita /i: The verse: b“That you may look upon it and remember”(Numbers 15:39), teaches that one should bsee this mitzvaof ritual fringes band remember another mitzva that is contingent on it. And whichmitzva bis that? It isthe mitzva of bthe recitation of iShema /i. As we learnedin a mishna (Berakhot 9b): bFrom when may one recite iShemain the morning? From whenone can bdistinguish betweenthe bsky-bluestrings bandthe bwhitestrings of his ritual fringes., bAndit bis taughtin banother ibaraita /i: The phrase b“that you may look upon it and remember”teaches that one should bsee this mitzvaof ritual fringes band remember another mitzva that is adjacent to itin the Torah. bAnd whichmitzva bis that? It is the mitzva of diverse kindsof wool and linen, bas it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords”(Deuteronomy 22:11–12).,It bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and remember all the commandments of the Lord”(Numbers 15:39). This indicates that bonce a person is obligated in this mitzvaof ritual fringes, bhe is obligated in all of the mitzvot.The Gemara comments: bAnd this isin accordance with the opinion of bRabbi Shimon, who saysthat ritual fringes are ba positive, time-bound mitzva,and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.,It bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and remember all the commandments of the Lord”;this teaches that bthis mitzvaof ritual fringes bis equivalent to all the mitzvotof the Torah., bAndit bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and rememberall the commandments of the Lord band dothem.” This teaches that blookingat the ritual fringes bleads to rememberingthe mitzvot, and brememberingthem bleads to doingthem. bAnd Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzvaof ritual fringes bmerits receiving the Divine Presence.It is bwritten here: “That you may look upon it [ ioto /i]”(Numbers 15:39), band it is written there: “You shall fear the Lord your God; and Him [ ioto /i] shall you serve”(Deuteronomy 6:13). Just as iotoin that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence., bThe Sages taughtin a ibaraita /i: bThe Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvot:They have bphylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a imezuzafor their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordices”(Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the imezuza /i, which total seven., bAnd when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked withoutany bmitzva. But once he remembered themitzva of bcircumcision that was in his flesh his mind was put at ease,as he realized he was still accompanied by this mitzva. bAfter he leftthe bathhouse, bhe recited a song aboutthe mitzva of circumcision, bas it is statedin the verse: b“For the leader, on the iSheminith /i: A Psalm of David”(Psalms 12:1). This is interpreted as a psalm babout circumcision, which was givento be performed bon the eighth [ ibashemini /i]day of the baby’s life., bRabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a imezuzaon his doorway is strengthenedfrom ballsides bso that he will not sin, as it is statedin the verse: b“And a threefold cord is not quickly broken”(Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvot of phylacteries, ritual fringes, and imezuza /i. bAndthe verse bstates: “The angel of the Lord encamps round about them that fear Him, and delivers them”(Psalms 34:8). This is interpreted to mean that the angel of the Lord surrounds those who fulfill the mitzvot and saves them from sin., bIt is taughtin a ibaraitathat bRabbi Meir would say: What is different about itekheletfrom allother btypes of colorssuch that it was chosen for the mitzva of ritual fringes? It is bbecause itekheletis similarin its color btothe bsea, andthe bsea is similar tothe bsky, andthe bsky is similar to the Throne of Glory, as it is stated:“And they saw the God of Israel; band there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness”(Exodus 24:10), indicating that the sky is like a sapphire brickwork. bAnd it is written: “The likeness of a throne, as the appearance of a sapphire stone”(Ezekiel 1:26)., bIt is taughtin a ibaraitathat bRabbi Meir would say:The bpunishment fornot attaching bwhitestrings is bgreater than the punishment fornot attaching bsky-bluestrings, despite the fact that the sky-blue strings are more important. Rabbi Meir illustrates this with ba parable: To what is this matter comparable?It is comparable bto a king of flesh and blood who said to his two subjectsthat they must bring him a seal. The king bsaid to oneof them: bBring me a seal of clay, and he said tothe other bone: Bring me a seal of gold. And both of them were negligent and did not bringthe seals. bWhich of themwill have ba greater punishment? You must saythat it is bthisone bto whom he said: Bring me a seal of clay, anddespite its availability and low cost, he bdid not bringit., bIt is taughtin a ibaraitathat bRabbi Meir would say: A person is obligated to recite one hundred blessings every day, as it is statedin the verse: b“And now, Israel, what [ ima /i] does the Lord your God require of you”(Deuteronomy 10:12). Rabbi Meir interprets the verse as though it said one hundred [ ime’a /i], rather than ima /i.,The Gemara relates that bon Shabbat and Festivals,when the prayers contain fewer blessings, bRav Ḥiyya, son of Rav Avya, made an effort to fillthis quota of blessings bwithblessings on bspices [ ibe’isparmakei /i] and sweet fruit,of which he would partake in order to recite extra blessings., bIt is taughtin a ibaraitathat bRabbi Meir would say: A man is obligated to recite three blessings every daypraising God for His kindnesses, and btheseblessings bare: Who did not make me a gentile; Who did not make me a woman;and bWho did not make me an ignoramus. /b, bRav Aḥa bar Ya’akov heard his son reciting the blessing: Who did not make me an ignoramus.Rav Aḥa bar Ya’akov bsaid to him:Is it bin factproper to go bthis farin reciting blessings? Rav Aḥa bar Ya’akov’s son bsaid to him: Rather, what blessingshould one brecite?If you will say that one should recite: bWho did not make me a slave, that isthe same as ba woman;why should one recite two blessings about the same matter? Rav Aḥa bar Ya’akov answered: Nevertheless, ba slave /b
28. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

88a. לרבנן ח' חסרים עבוד,ת"ש דתניא בסדר עולם ניסן שבו יצאו ישראל ממצרים בארבעה עשר שחטו פסחיהן בחמשה עשר יצאו ואותו היום ע"ש היה ומדריש ירחא דניסן ערב שבת ריש ירחא דאייר חד בשבא וסיון בתרי בשבא קשיא לר' יוסי אמר לך ר' יוסי הא מני רבנן היא,ת"ש רבי יוסי אומר בשני עלה משה וירד בשלישי עלה וירד בד' ירד ושוב לא עלה ומאחר שלא עלה מהיכן ירד אלא ברביעי עלה וירד בחמישי בנה מזבח והקריב עליו קרבן בששי לא היה לו פנאי מאי לאו משום תורה,לא משום טורח שבת דרש ההוא גלילאה עליה דרב חסדא בריך רחמנא דיהב אוריאן תליתאי לעם תליתאי על ידי תליתאי ביום תליתאי בירחא תליתאי כמאן כרבנן:,(שמות יט, יז) ויתיצבו בתחתית ההר א"ר אבדימי בר חמא בר חסא מלמד שכפה הקב"ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו שם תהא קבורתכם א"ר אחא בר יעקב מכאן מודעא רבה לאורייתא אמר רבא אעפ"כ הדור קבלוה בימי אחשורוש דכתיב (אסתר ט, כז) קימו וקבלו היהודים קיימו מה שקיבלו כבר,אמר חזקיה מאי דכתיב (תהלים עו, ט) משמים השמעת דין ארץ יראה ושקטה אם יראה למה שקטה ואם שקטה למה יראה אלא בתחילה יראה ולבסוף שקטה ולמה יראה כדריש לקיש דאמר ריש לקיש מאי דכתיב (בראשית א, לא) ויהי ערב ויהי בקר יום הששי ה' יתירה למה לי מלמד שהתנה הקב"ה עם מעשה בראשית ואמר להם אם ישראל מקבלים התורה אתם מתקיימין ואם לאו אני מחזיר אתכם לתוהו ובוהו:,דרש ר' סימאי בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא של מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע וכיון שחטאו ישראל ירדו מאה ועשרים ריבוא מלאכי חבלה ופירקום שנאמר (שמות לג, ו) ויתנצלו בני ישראל את עדים מהר חורב א"ר חמא בר' חנינא בחורב טענו בחורב פרקו בחורב טענו כדאמרן בחורב פרקו דכתיב ויתנצלו בני ישראל וגו' א"ר יוחנן וכולן זכה משה ונטלן דסמיך ליה ומשה יקח את האהל אמר ר"ל עתיד הקב"ה להחזירן לנו שנאמר (ישעיהו לה, י) ופדויי ה' ישובון ובאו ציון ברנה ושמחת עולם על ראשם שמחה שמעולם על ראשם,אמר רבי אלעזר בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה להן מי גילה לבני רז זה שמלאכי השרת משתמשין בו דכתיב (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברישא עושי והדר לשמוע א"ר חמא ברבי חנינא מ"ד (שיר השירים ב, ג) כתפוח בעצי היער וגו' למה נמשלו ישראל לתפוח לומר לך מה תפוח זה פריו קודם לעליו אף ישראל הקדימו נעשה לנשמע,ההוא צדוקי דחזייה לרבא דקא מעיין בשמעתא ויתבה אצבעתא דידיה תותי כרעא וקא מייץ בהו וקא מבען אצבעתיה דמא א"ל עמא פזיזא דקדמיתו פומייכו לאודנייכו אכתי בפחזותייכו קיימיתו ברישא איבעי' לכו למשמע אי מציתו קבליתו ואי לא לא קבליתו א"ל אנן 88a. and according bto the Rabbis, they established eightmonths that were blacking. /b,The Gemara cites another objection. bComeand bhearthat bwhich was taughtin a ibaraitain the anthology called iSeder Olam /i:In the month of bNisan during whichthe bJewish people left Egypt, on the fourteenth they slaughtered their Paschallambs, bon the fifteenththey bleftEgypt, band that day was Shabbat eve. Fromthe fact bthatthe bNew Moonof bNisanwas on bShabbat eve,we can infer that the bNew Moonof bIyyarwas on the bfirstday bof the week, andthe New Moon of bSivanwas bonthe bsecondday bof the week.This is bdifficultaccording btothe opinion of bRabbi Yosei,who holds that the New Moon of Sivan was on Sunday. The Gemara answers that bRabbi Yoseicould have bsaid to you: Whoseis the opinion in bthis ibaraita /i? bIt isthe opinion of the bRabbis.Therefore, this ibaraitaposes no difficulty to the opinion of the Rabbi Yosei.,The Gemara cites another objection: bComeand bhearfrom that which was taught, that bRabbi Yosei says: On the secondday of Sivan, bMoses ascendedMount Sinai band descended. On the thirdday, bhe ascended and descended. On the fourthday, bhe descended and did not ascendMount Sinai bagainuntil he was commanded along with all of the Jewish people. bAndthe Gemara asks: How is it possible that he descended on the fourth day? bSince he did not ascend, from where did he descend? Rather,this must be emended: bOn the fourthday, bhe ascended and descended. On the fifthday, bhe built an altar and sacrificed an offering. On the sixthday, bhe had no time.The Gemara asks: bIs that not becausehe received the bTorahon the sixth day of the month? Apparently, this ibaraitasupports the opinion of the Rabbis.,The Gemara rejects this: bNo,he had no time bdue to the burden ofpreparing for bShabbat.The Gemara adds: bA Galilean taught,while standing babove Rav Ḥisda: Blessed is the all-Merciful One, Who gave the three-fold Torah:Torah, Prophets, and Writings, bto the three-fold nation:Priests, Levites, and Israelites, bby means of a third- /bborn: Moses, who followed Aaron and Miriam in birth order, bon the third dayof the separation of men and women, bin the third month:Sivan. On bwhoseopinion is this homily based? It is based on the opinion of bthe Rabbis,who hold that the Torah was given on the third day of separation and not on the fourth day.,The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; band they stood at the lowermost part of the mount”(Exodus 19:17). bRabbi Avdimi bar Ḥama bar Ḥasa said:the Jewish people actually stood beneath the mountain, and the verse bteaches that the Holy One, Blessed be He, overturned the mountain abovethe Jews blike a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From herethere is ba substantial caveat tothe obligation to fulfill the bTorah.The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. bRava said: Even so, they again accepted itwillingly bin the time of Ahasuerus, as it is written:“The Jews bordained, and took upon them,and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews bordained what they had already taken upon themselvesthrough coercion at Sinai., bḤizkiya said: What isthe meaning of that bwhich is written: “You caused sentence to be heard from heaven; the earth feared, and was silent”(Psalms 76:9)? bIf it was afraid, why was it silent; and if it was silent, why was it afraid? Rather,the meaning is: bAt first, it was afraid, and in the end, it was silent.“You caused sentence to be heard from heaven” refers to the revelation at Sinai. bAnd why wasthe earth bafraid?It is bin accordance withthe statement of bReish Lakish, as Reish Lakish said: What isthe meaning of that bwhich is written: “And there was evening and there was morning, the sixth day”(Genesis 1:31)? bWhy do I require the superfluousletter iheh /i,the definite article, which does not appear on any of the other days? It bteaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torahon the sixth day of Sivan, byou will exist; and ifthey do bnotaccept it, bI will return you tothe primordial state of bchaos and disorder.Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed., bRabbi Simai taught: When Israel accorded precedenceto the declaration b“We will do”over the declaration b“We will hear,” 600,000 ministering angels cameand btied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinnedwith the Golden Calf, b1,200,000 angels of destruction descended and removed themfrom the people, bas it is statedin the wake of the sin of the Golden Calf: b“And the children of Israel stripped themselves of their ornaments from Mount Horeb onward”(Exodus 33:6). bRabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put ontheir ornaments, band at Horeb they removedthem. The source for this is: bAt Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselvesof their ornaments from Mount Horeb.” bRabbi Yoḥa said: And Moses merited allof these crowns band tookthem. What is the source for this? bBecause juxtaposed to thisverse, it is stated: b“And Moses would take the tent [ iohel /i]”(Exodus 33:7). The word iohelis interpreted homiletically as an allusion to an aura or illumination [ ihila /i]. bReish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads”(Isaiah 35:10). bThe joy thatthey boncehad will once again be bupon their heads. /b, bRabbi Elazar said: When the Jewish people accorded precedenceto the declaration b“We will do”over b“We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word”(Psalms 103:20). bAt first,the angels bfulfillHis word, band thenafterward they bhearken. Rabbi Ḥama, son of Rabbi Ḥanina, said: Whatis the meaning of that bwhich is written: “As an apple tree among the trees of the wood,so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)? bWhy were the Jewish people likened to an apple tree?It is bto tell you that just as this appletree, bits fruitgrows bbefore its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.” /b,The Gemara relates that ba heretic saw that Rava was immersed instudying ihalakha /i, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood.Rava did not notice that he was bleeding because he was engrossed in study. The heretic bsaid toRava: You bimpulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness,as you act without thinking. bYou should listen first.Then, bif you are capableof fulfilling the commands, bacceptthem. bAnd if not,do bnot acceptthem. He bsaid to him:About bus, /b
29. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

4b. ויכסהו הענן להר ויקרא אל משה [משה] וכל ישראל עומדין ולא בא הכתוב אלא לחלק כבוד למשה רבי נתן אומר לא בא הכתוב אלא למרק אכילה ושתיה שבמעיו לשומו כמלאכי השרת,ר' מתיא בן חרש אומר לא בא הכתוב אלא לאיים עליו כדי שתהא תורה ניתנת באימה ברתת ובזיע שנאמר (תהלים ב, יא) עבדו את ה' ביראה וגילו ברעדה מאי וגילו ברעדה אמר רב אדא בר מתנה אמר רב במקום גילה שם תהא רעדה,במאי קא מיפלגי רבי יוסי הגלילי ור"ע בפלוגתא דהני תנאי דתניא בששה בחודש ניתנה תורה לישראל רבי יוסי אומר בשבעה בו מאן דאמר בששה בששה ניתנה ובשבעה עלה (דכתיב (שמות כד, טז) ויקרא אל משה ביום השביעי) מאן דאמר בשבעה בשבעה ניתנה ובשבעה עלה [דכתיב ויקרא אל משה ביום השביעי],רבי יוסי הגלילי סבר לה כתנא קמא דאמר בששה בחודש ניתנה תורה הלכך זה היה מעשה אחר עשרת הדברות (שמות כד, טז) וישכון כבוד ה' על הר סיני ויכסהו הענן ששת ימים למשה ויקרא אל משה ביום השביעי לקבולי שאר תורה דאי סלקא דעתך וישכון כבוד ה' מר"ח ויכסהו הענן להר ויקרא אל משה ביום השביעי לקבולי עשרת הדברות הא קבילו להו מששה והא אסתלק ענן מששה,ורבי עקיבא סבר לה כרבי יוסי דאמר בשבעה בחדש ניתנה תורה לישראל בשלמא לר' עקיבא היינו דמשכחת לה בשבעה עשר בתמוז נשתברו הלוחות עשרין וארבעה דסיון ושיתסר דתמוז מלו להו ארבעין יומין דהוה בהר ובשבסר בתמוז נחית ואתא ותברינהו ללוחות,אלא לר' יוסי הגלילי דאמר ששה דפרישה וארבעין דהר עד עשרין ותלת בתמוז לא אתבור לוחות אמר לך ר' יוסי הגלילי ארבעין דהר בהדי ששה דפרישה,אמר מר ויקרא אל משה משה וכל ישראל עומדין מסייע ליה לר"א דאמר רבי אלעזר ויקרא אל משה משה וכל ישראל עומדין ולא בא הכתוב אלא לחלק לו כבוד למשה,מיתיבי קול לו קול אליו משה שמע וכל ישראל לא שמעו לא קשיא הא בסיני הא באהל מועד ואי בעית אימא לא קשיא הא בקריאה הא בדבור,ר' זריקא רמי קראי קמיה דר' אלעזר ואמרי לה אמר ר' זריקא ר' אלעזר רמי כתיב (שמות מ, לה) ולא יכול משה לבא אל אהל מועד כי שכן עליו הענן וכתיב (שמות כד, יח) ויבא משה בתוך הענן מלמד שתפסו הקדוש ברוך הוא למשה והביאו בענן,דבי ר' ישמעאל תנא נאמר כאן בתוך ונאמר להלן בתוך (שמות יד, טז) ויבואו בני ישראל בתוך הים מה להלן שביל דכתיב (שמות יד, כב) והמים להם חומה אף כאן שביל:,(ויקרא א, א) ויקרא אל משה וידבר למה הקדים קריאה לדיבור לימדה תורה דרך ארץ שלא יאמר אדם דבר לחבירו אלא א"כ קורהו מסייע ליה לרבי חנינא דאמר רבי חנינא לא יאמר אדם דבר לחבירו אלא אם כן קורהו לאמר אמר ר' (מוסיא בר בריה דרבי מסיא משמיה דר' מוסיא) רבה מניין לאומר דבר לחבירו שהוא בבל יאמר עד שיאמר לו לך אמור שנאמר (ויקרא א, א) וידבר ה' אליו מאהל מועד לאמר,מכלל דתרווייהו סבירא להו מלואים כל הכתוב בהן מעכב בהן דאיתמר מלואים ר' יוחנן ורבי חנינא חד אמר כל הכתוב בהן מעכב בהן וחד אמר דבר המעכב לדורות מעכב בהן שאין מעכב לדורות אין מעכב בהן,תסתיים דר' יוחנן הוא דאמר כל הכתוב בהן מעכב בהן מדקאמר ליה ר' שמעון בן לקיש לר' יוחנן אי מה מלואים כל הכתוב בהן מעכב בהן ולא קא מהדר ליה ולא מידי תסתיים,מאי בינייהו 4b. And that which is written: b“And the cloud covered him,”means the cloud covered it, bthe mountain,and not him, Moses. b“And He called to Moses”; Moses and all of the Jewish people were standingat the foot of the mountain and listening, and if God did not mean that Moses was to climb the mountain, why did He call him? bThe verse comes only to accord deference to Moses,as the entire nation heard God address him. bRabbi Natan says:Moses was in fact called to enter the cloud; however, his entrance was not for the purpose of sequestering and purifying him, brather, the verse comes only to cleanse the food and drink that was in his intestines, to render him like the ministering angelswho require neither food nor drink., bRabbi Matya ben Ḥarash says: The versecalling Moses into the cloud bcomes only to intimidateMoses, to instill in him a sense of awe of the Creator, bso that the Torah would be delivered with reverence, with quaking and with trembling, as it is stated: “Serve the Lord with awe, and rejoice with trembling”(Psalms 2:11). Apropos the end of the verse, the Gemara asks: bWhatis the meaning of b“and rejoice with trembling”?Joy and trembling seem contradictory. bRav Adda bar Mattana saidthat bRav said: Where there isthe bjoy offulfilling a mitzva, bthere will bethe btremblingof the awe of Heaven bthere. /b,§ Apropos the interpretation of the verse with regard to revelation, the Gemara asks: With regard to bwhat do Rabbi Yosei HaGelili and Rabbi Akiva disagree?The Gemara explains that their dispute is parallel bto the dispute between theseother itanna’im /i, as it was taughtin a ibaraita /i: bOn the sixthday bof the monthof Sivan, bthe Torah,the Ten Commandments, bwas given to the Jewish people. Rabbi Yosei says:It was bon the seventhday bofthe month. According to the bone who saidthat it was bon the sixth,the Torah bwas given on the sixth,which is the day of the revelation of the Ten Commandments, band on the seventhday of the month Moses bascendedthe mountain, bas it is written: “And He called to Moses on the seventh day”(Exodus 24:16). According to the bone who saidthat the Torah was given bon the seventhof the month, bit was given on the seventh and Moses ascended on the seventh, as it is written: “And he called to Moses on the seventh day.” /b,The Gemara proceeds to link the two disputes. bRabbi Yosei HaGelili holds in accordance withthe opinion of bthe first itanna /iin the ibaraita /i, bwho saidthat it was bon the sixthof the month bthat the Torah was given; therefore, this incident occurred afterthe revelation of bthe Ten Commandments.That is why he explains the verse b“And the glory of the Lord abode on Mount Sinai and the cloud covered him for six days”to mean that the cloud covered bMoses, and He called to Moses on the seventh day to receive the rest of the Torah. As, should it enter your mindto interpret the verse as follows: b“And the glory of the Lord abode” from the New Moonof Sivan; b“And the cloud covered it,” the mountain; “And He called to Moses on the seventh day,”to receive only the Ten Commandments; bdidn’t theyalready breceivethe Ten Commandments bon the sixthof the month, band the cloudthat was on the mountain balready departed on the sixthof the month?, bAnd Rabbi Akiva holds in accordance withthe opinion of bRabbi Yosei, who said that on the seventh of the monththe bTorah was given to the Jewish people.That is why Moses was summoned on the seventh of the month immediately after the revelation of the Ten Commandments. The Gemara asks: bGranted,according to the opinion of bRabbi Akivathat the Torah was given on the seventh of Sivan and Moses then proceeded to climb the mountain and remain there for forty days, bthatexplains the calculation bthat you find: On the seventeenth of Tammuz the tablets were shattered,according to the standard tradition. How so? Calculate btwenty-fourdays until the end bof Sivan and sixteendays bof Tammuz; they total the forty days that he was on the mountain. On the seventeenth of Tammuz he descendedfrom the mountain band came and shatteredthe btablets. /b, bHowever, according to Rabbi Yosei HaGelili, who said:There were bsixdays bof sequesteringafter the Torah was given and an additional bfortydays bthatMoses was on the bmountain, the tablets were not shattered until the twenty-third of Tammuz,contrary to the standard tradition. bRabbi Yosei HaGelilicould have bsaid to you: The fortydays bthatMoses was on the bmountain include the sixdays bof sequestering. /b,§ bThe Master saidin that ibaraitacited above that when the Torah says: b“And He called to Moses,”it means that bMoses and all of the Jewish people were standingand listening. The Gemara suggests that this bsupportsthe opinion of bRabbi Elazar, as Rabbi Elazar saidthat when the Torah says: b“And He called to Moses,”it means that bMoses and all of the Jewish people were standingand listening band the verse comes only to accord deference to Moses.From Rabbi Elazar’s statement it is clear that all of Israel heard the voice of God.,The Gemara braises an objection:The Torah states: “And when Moses went into the Tent of Meeting that He might speak with him, then he heard the voice speaking unto him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke unto him” (Numbers 7:89). The Torah could have said: He heard the bvoicespeaking btohim; however, instead the verse said: He heard the bvoicespeaking buntohim, indicating that the voice reached him alone. bMosesalone bheardGod’s voice band all of the Jewish people did not hearit. The Gemara answers: This is bnot difficult. Thiscase, where everyone heard God’s voice, was bat Sinai. Thatcase, where Moses alone heard God’s voice, was batthe bTent of Meeting. Or if you wish, sayinstead an alternative resolution. This is bnot difficult;when God addressed Moses by bcallingto him, everyone heard; that which God subsequently communicated by bspeaking,Moses alone heard., bRabbi Zerika raised a contradiction between verses before Rabbi Elazar, and some saythat bRabbi Zerika saidthat bRabbi Elazar raised a contradiction: It is writtenin one place: b“And Moses was not able to enter into the Tent of Meeting because the cloud dwelt on it”(Exodus 40:35), as Moses was unable to enter the cloud. bAnd it is writtenelsewhere: b“And Moses came into the cloud”(Exodus 24:18). bThis teaches that the Holy One, Blessed be He, grabbed Moses and brought him into the cloudsince he could not enter on his own., bThe school of Rabbi Yishmael taught:There is a verbal analogy that resolves this contradiction. bIt is stated here:“And Moses came bintothe cloud,” band it is stated below,in another verse: b“And the children of Israel went into the seaon dry land” (Exodus 14:22); bJust as below,there was ba pathwithin the sea, bas it is written: “And the water was a wall for them”(Exodus 14:22), bhere too,there was ba paththrough the cloud, but Moses did not actually enter the cloud.,The verse says: b“And He called unto Moses, andthe Lord bspokeunto him from within the Tent of Meeting, saying” (Leviticus 1:1). bWhydoes the verse mention bcalling before speaking,and God did not speak to him at the outset? bThe Torah is teaching etiquette: A personshould bnot say anything to another unless he calls himfirst. This bsupportsthe opinion of bRabbi Ḥanina, as Rabbi Ḥanina said: A person should not say anything to another unless he calls himfirst. With regard to the term concluding the verse: b“Saying,” Rabbi Musya, grandson of Rabbi Masya, said in the name of Rabbi Musya the Great: From whereis it derived with regard bto one who tells anothersome bmatter, thatit is incumbent upon the latter bnotto bsay itto others buntilthe former explicitly bsays to him: Go and tell others? As it is stated: “And the Lord spoke to him fromwithin bthe Tent of Meeting, saying [ ilemor /i].” iLemoris a contraction of ilo emor /i, meaning: Do not say. One must be given permission before transmitting information.,§ After digressing to interpret the verses with regard to Mount Sinai, the Gemara resumes its discussion of the statements of Rabbi Yoḥa and Reish Lakish. Based on the question Reish Lakish addressed to Rabbi Yoḥa and the fact that Rabbi Yoḥa accepted the premise of that question, we learn bby inferencethat bboth maintainthat with regard to the binauguration,failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. bAs it is stated: Rabbi Yoḥa and Rabbi Ḥaninadisagree. bOne said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. bAnd one said: A matter that invalidatesofferings bthroughout the generations invalidatesthe inauguration; ba matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration., bConcludethat bRabbi Yoḥa is the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. This may be concluded bfromthe fact bthat Rabbi Shimon ben Lakish says to Rabbi Yoḥa: Just aswith regard to the binauguration,failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, so too is the ihalakhawith regard to Yom Kippur, bandRabbi Yoḥa bdid not respondand did bnotsay banything,indicating that he agreed. The Gemara states: bConcludethat this indeed is the opinion of Rabbi Yoḥa.,The Gemara asks: bWhat isthe practical halakhic difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina?
30. Anon., Exodus Rabbah, 28.1 (4th cent. CE - 9th cent. CE)

28.1. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה. אָמַר רַבִּי בֶּרֶכְיָה הַלּוּחוֹת הָיוּ אָרְכָּן שִׁשָּׁה טְפָחִים, כִּבְיָכוֹל הָיוּ בְּיַד מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שְׁנֵי טְפָחִים וּבְיָדוֹ שֶׁל משֶׁה שְׁנֵי טְפָחִים וּשְׁנֵי טְפָחִים הָיוּ מַפְרִישִׁין בֵּין יַד לְיַד. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, בְּנֹהַג שֶׁבָּעוֹלָם הַנִּכְנָס לִמְדִינָה נוֹטֵל דָּבָר שֶׁאֵין עֵין בְּנֵי הַמְדִינָה עָלָיו, וּמשֶׁה עָלָה לַמָּרוֹם וְנָטַל אֶת הַתּוֹרָה שֶׁהָיוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם עָלֶיהָ, הֱוֵי: עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, יָכוֹל מִפְּנֵי שֶׁשָּׁבָה אוֹתָהּ נְטָלָהּ חִנָּם, תַּלְמוּד לוֹמַר (תהלים סח, יט): לָקַחְתָּ מַתָּנוֹת בָּאָדָם, בִּלְקִיחָה נִתְּנָה לוֹ. יָכוֹל יְהֵא חַיָּב לִתֵּן לוֹ דָּמִים, תַּלְמוּד לוֹמַר מַתָּנוֹת, בְּמַתָּנָה נִתְּנָה לוֹ. בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹהִים.
31. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE)

32. Anon., 4 Ezra, 14.1-14.2, 14.6, 14.26, 14.36-14.37, 14.45-14.46

14.1. On the third day, while I was sitting under an oak, behold, a voice came out of a bush opposite me and said, "Ezra, Ezra. 14.2. And I said, "Here I am, Lord," and I rose to my feet. 14.6. `These words you shall publish openly, and these you shall keep secret.' 14.26. And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write. 14.36. But let no one come to me now, and let no one seek me for forty days. 14.37. So I took the five men, as he commanded me, and we proceeded to the field, and remained there. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people.
33. Anon., Apocalypse of Abraham, 10.3, 11.1-11.3

34. Anon., Cairo Geniza Manuscripts, None



Subjects of this text:

subject book bibliographic info
abraham Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
allusions, biblical Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
andrew, the apostle Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
angel Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
annunciation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
apparitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 371
authoritative works Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276
azriel (r.), ba͑al Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
baptism Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
beit ha-midrash Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276
beth-el, imagery in Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
book of jubilees Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
child, childhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
commandment/commandments Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477
conversion Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 130
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
decalogue, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477
decalogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276
deuteronomistic tradition Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
diet and dietary restrictions Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 240
disciples Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
divine/god, chariot Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
divine/god, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
divine presence, shekhinah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
dream figures, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 371
elijah Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
eschatological Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
eucharist Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
exaltation, of the cross Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276
exile Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
exodus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 282
ezra (the scribe) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 91
fasting Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 240
feast, days Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
feast, of saint symeon the stylite Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
feast, of the holy cross Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
feast, of the theophany Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
feast, of the transfiguration Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281, 282
glory, memra related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
glory, shekhinah related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
glory Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
heaven Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
hermeneutics/hermeneutical—see also, interpretation Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477
high priest Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
interpretation, targumic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
intertextuality Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 278
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219, 477
israel x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
james, the apostle Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
jerusalem temple Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
jesus, last supper of Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
jesus, temple incident of Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
john, the baptist Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
jubilees, literary unit Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 278
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
kavod Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
king Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
kinship, marriage Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 130
knowledge Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
lord, referring to christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
markan tradition Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
mary (mother of jesus), dormition of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
matthew, distinctives of Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 100
memra, glory related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
memra, personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
metaphor Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
metatron Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 281, 282; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219, 477; Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 91; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70; Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 240
mother, of god Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
mount of olives Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
mysticism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 281, 282; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 141
myth, and literary considerations Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
mythmaking, transmission Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
nativity, of the theotokos Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
natural and meteorological phenomena, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
personified wisdom, memra (and torah) related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
pharisees Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
philos logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
polity Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
prayer Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 282; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219, 477
priest, priesthood Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
priesthood, priests, angelic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priesthood, priests, service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priesthood, priests Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
priests/priesthood Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
prophetic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
prophetologion, arabic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
prophetologion Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
rabbi akiba Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 282
reading, lectionary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
ritual, preparatory Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 240
sabbath' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 278
sacrifice, symbolism of Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
sacrifices/sacrificial offerings Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
sacrificial service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
saints Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
samaritans Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
school/academy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 276, 282
scripture Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
shefa, divine presence related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
shefa, glory related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
shekhina Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281, 282
simon stylite Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219, 477
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 141
sinai narratives Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
son, sonship Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 86
spiritualization Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 222
st. peter Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 142
synagogue, ancient Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219
synagogue, throne of glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
synagogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 282
tabernacle Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 106
targum Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
temple Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
thematic continuity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
thematic innovation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86
theophany Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
throne Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
throne of glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 281
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
torah, observance as sacrificial service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
torah, teaching Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270, 276, 281, 282
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 219, 477
transfiguration Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
water, blessing of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
wisdom Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 460
yahoel Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
yahweh, yhwh Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 70
zion Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 270
ḥiyya bar abba (r.), influence on divine realms Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 86