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Tiresias: The Ancient Mediterranean Religions Source Database



6282
Hebrew Bible, Ezekiel, 11.16


לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;


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

38 results
1. Hebrew Bible, Song of Songs, 8.10 (9th cent. BCE - 3rd cent. BCE)

8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace.
2. Hebrew Bible, Deuteronomy, 6.8, 11.18, 25.18, 30.6 (9th cent. BCE - 3rd cent. BCE)

6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 25.18. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל־הַנֶּחֱשָׁלִים אַחַרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes." 25.18. how he met thee by the way, and smote the hindmost of thee, all that were enfeebled in thy rear, when thou wast faint and weary; and he feared not God." 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live."
3. Hebrew Bible, Exodus, 13.9, 25.9, 25.40, 28.36, 29.6, 31.13, 39.30, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE)

13.9. וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃ 25.9. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃ 28.36. וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃ 29.6. וְשַׂמְתָּ הַמִּצְנֶפֶת עַל־רֹאשׁוֹ וְנָתַתָּ אֶת־נֵזֶר הַקֹּדֶשׁ עַל־הַמִּצְנָפֶת׃ 31.13. וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 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׃ 13.9. And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt." 25.9. According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 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." 29.6. And thou shalt set the mitre upon his head, and put the holy crown upon the mitre." 31.13. ’Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am the LORD who sanctify you." 39.30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD." 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.—"
4. Hebrew Bible, Genesis, 2.23, 19.14 (9th cent. BCE - 3rd cent. BCE)

2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 19.14. וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃ 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 19.14. And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested."
5. Hebrew Bible, Leviticus, 16.33, 19.30, 21.23, 22.32, 26.2 (9th cent. BCE - 3rd cent. BCE)

16.33. וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃ 21.23. אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃ 22.32. וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 26.2. וְתַם לָרִיק כֹּחֲכֶם וְלֹא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ׃ 26.2. אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃ 16.33. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly." 19.30. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD." 21.23. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them." 22.32. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you," 26.2. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD."
6. Hebrew Bible, Numbers, 13.33, 15.39, 18.29 (9th cent. BCE - 3rd cent. BCE)

13.33. וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 18.29. מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃ 13.33. And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’" 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;" 18.29. Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it."
7. Hebrew Bible, Proverbs, 3.3, 3.7, 6.21, 7.3 (9th cent. BCE - 3rd cent. BCE)

3.3. אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃ 3.3. חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 3.7. אַל־תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת־יְהוָה וְסוּר מֵרָע׃ 6.21. קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃ 7.3. קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 3.3. Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart;" 3.7. Be not wise in thine own eyes; Fear the LORD, and depart from evil;" 6.21. Bind them continually upon thy heart, Tie them about thy neck." 7.3. Bind them upon thy fingers, Write them upon the table of thy heart."
8. Hebrew Bible, Psalms, 24.7-24.10, 90.1, 93.5, 104.2, 114.2, 132.18 (9th cent. BCE - 3rd cent. BCE)

24.7. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ 24.8. מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃ 24.9. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃ 90.1. תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲ‍דֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃ 90.1. יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃ 93.5. עֵדֹתֶיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נַאֲוָה־קֹדֶשׁ יְהוָה לְאֹרֶךְ יָמִים׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 114.2. הָיְתָה יְהוּדָה לְקָדְשׁוֹ יִשְׂרָאֵל מַמְשְׁלוֹתָיו׃ 132.18. אוֹיְבָיו אַלְבִּישׁ בֹּשֶׁת וְעָלָיו יָצִיץ נִזְרוֹ׃ 24.7. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in." 24.8. 'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.'" 24.9. Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in." 24.10. 'Who then is the King of glory?' 'The LORD of hosts; He is the King of glory.' Selah" 90.1. A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations." 93.5. Thy testimonies are very sure, Holiness becometh Thy house, O LORD, for evermore." 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;" 114.2. Judah became His sanctuary, Israel His dominion." 132.18. His enemies will I clothe with shame; But upon himself shall his crown shine.'"
9. Hebrew Bible, 1 Kings, 8.11 (8th cent. BCE - 5th cent. BCE)

8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD."
10. Hebrew Bible, 2 Kings, 4.23, 10.18 (8th cent. BCE - 5th cent. BCE)

4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 10.18. וַיִּקְבֹּץ יֵהוּא אֶת־כָּל־הָעָם וַיֹּאמֶר אֲלֵהֶם אַחְאָב עָבַד אֶת־הַבַּעַל מְעָט יֵהוּא יַעַבְדֶנּוּ הַרְבֵּה׃ 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’" 10.18. And Jehu gathered all the people together, and said unto them: ‘Ahab served Baal a little; but Jehu will serve him much."
11. Hebrew Bible, 2 Samuel, 6.22 (8th cent. BCE - 5th cent. BCE)

6.22. וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי וְעִם־הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה׃ 6.22. and I will yet be more lightly esteemed than this, holding myself lowly: and of the maidservants of whom thou hast spoken, of them shall I be had in honour."
12. Hebrew Bible, Habakkuk, 2.18 (8th cent. BCE - 6th cent. BCE)

2.18. מָה־הוֹעִיל פֶּסֶל כִּי פְסָלוֹ יֹצְרוֹ מַסֵּכָה וּמוֹרֶה שָּׁקֶר כִּי בָטַח יֹצֵר יִצְרוֹ עָלָיו לַעֲשׂוֹת אֱלִילִים אִלְּמִים׃ 2.18. What profiteth the graven image, That the maker thereof hath graven it, Even the molten image, and the teacher of lies; That the maker of his work trusteth therein, To make dumb idols?"
13. Hebrew Bible, Isaiah, 1.13, 7.7, 8.11, 8.14, 10.7, 10.24, 14.22, 14.24, 17.6, 19.4, 22.15, 28.5-28.6, 29.22, 30.1, 37.6, 37.34, 38.1, 38.5, 52.3, 56.1, 56.4, 57.15, 65.13, 66.12 (8th cent. BCE - 5th cent. BCE)

1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 7.7. כֹּה אָמַר אֲדֹנָי יְהוִה לֹא תָקוּם וְלֹא תִהְיֶה׃ 8.11. כִּי כֹה אָמַר יְהוָה אֵלַי כְּחֶזְקַת הַיָּד וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם־הַזֶּה לֵאמֹר׃ 8.14. וְהָיָה לְמִקְדָּשׁ וּלְאֶבֶן נֶגֶף וּלְצוּר מִכְשׁוֹל לִשְׁנֵי בָתֵּי יִשְׂרָאֵל לְפַח וּלְמוֹקֵשׁ לְיוֹשֵׁב יְרוּשָׁלִָם׃ 10.7. וְהוּא לֹא־כֵן יְדַמֶּה וּלְבָבוֹ לֹא־כֵן יַחְשֹׁב כִּי לְהַשְׁמִיד בִּלְבָבוֹ וּלְהַכְרִית גּוֹיִם לֹא מְעָט׃ 10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃ 14.22. וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃ 14.24. נִשְׁבַּע יְהוָה צְבָאוֹת לֵאמֹר אִם־לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה וְכַאֲשֶׁר יָעַצְתִּי הִיא תָקוּם׃ 17.6. וְנִשְׁאַר־בּוֹ עוֹלֵלֹת כְּנֹקֶף זַיִת שְׁנַיִם שְׁלֹשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר אַרְבָּעָה חֲמִשָּׁה בִּסְעִפֶיהָ פֹּרִיָּה נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 19.4. וְסִכַּרְתִּי אֶת־מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה וּמֶלֶךְ עַז יִמְשָׁל־בָּם נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת׃ 22.15. כֹּה אָמַר אֲדֹנָי יְהוִה צְבָאוֹת לֶךְ־בֹּא אֶל־הַסֹּכֵן הַזֶּה עַל־שֶׁבְנָא אֲשֶׁר עַל־הַבָּיִת׃ 28.5. בַּיּוֹם הַהוּא יִהְיֶה יְהוָה צְבָאוֹת לַעֲטֶרֶת צְבִי וְלִצְפִירַת תִּפְאָרָה לִשְׁאָר עַמּוֹ׃ 28.6. וּלְרוּחַ מִשְׁפָּט לַיּוֹשֵׁב עַל־הַמִּשְׁפָּט וְלִגְבוּרָה מְשִׁיבֵי מִלְחָמָה שָׁעְרָה׃ 29.22. לָכֵן כֹּה־אָמַר יְהוָה אֶל־בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת־אַבְרָהָם לֹא־עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ׃ 30.1. הוֹי בָּנִים סוֹרְרִים נְאֻם־יְהוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל־חַטָּאת׃ 30.1. אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ־לָנוּ נְכֹחוֹת דַּבְּרוּ־לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת׃ 37.6. וַיֹּאמֶר אֲלֵיהֶם יְשַׁעְיָהוּ כֹּה תֹאמְרוּן אֶל־אֲדֹנֵיכֶם כֹּה אָמַר יְהוָה אַל־תִּירָא מִפְּנֵי הַדְּבָרִים אֲשֶׁר שָׁמַעְתָּ אֲשֶׁר גִּדְּפוּ נַעֲרֵי מֶלֶךְ־אַשּׁוּר אוֹתִי׃ 37.34. בַּדֶּרֶךְ אֲשֶׁר־בָּא בָּהּ יָשׁוּב וְאֶל־הָעִיר הַזֹּאת לֹא יָבוֹא נְאֻם־יְהוָה׃ 38.1. בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וַיָּבוֹא אֵלָיו יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא וַיֹּאמֶר אֵלָיו כֹּה־אָמַר יְהוָה צַו לְבֵיתֶךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה׃ 38.1. אֲנִי אָמַרְתִּי בִּדְמִי יָמַי אֵלֵכָה בְּשַׁעֲרֵי שְׁאוֹל פֻּקַּדְתִּי יֶתֶר שְׁנוֹתָי׃ 38.5. הָלוֹךְ וְאָמַרְתָּ אֶל־חִזְקִיָּהוּ כֹּה־אָמַר יְהוָה אֱלֹהֵי דָּוִד אָבִיךָ שָׁמַעְתִּי אֶת־תְּפִלָּתֶךָ רָאִיתִי אֶת־דִּמְעָתֶךָ הִנְנִי יוֹסִף עַל־יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה׃ 52.3. כִּי־כֹה אָמַר יְהוָה חִנָּם נִמְכַּרְתֶּם וְלֹא בְכֶסֶף תִּגָּאֵלוּ׃ 56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 56.4. כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ 65.13. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ הִנֵּה עֲבָדַי יִשְׂמָחוּ וְאַתֶּם תֵּבֹשׁוּ׃ 66.12. כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃ 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 7.7. thus saith the Lord GOD: It shall not stand, neither shall it come to pass." 8.11. For the LORD spoke thus to me with a strong hand, admonishing me that I should not walk in the way of this people, saying:" 8.14. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem." 10.7. Howbeit he meaneth not so, Neither doth his heart think so; But it is in his heart to destroy, And to cut off nations not a few." 10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt." 14.22. And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD." 14.24. The LORD of hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; And as I have purposed, so shall it stand," 17.6. Yet there shall be left therein gleanings, As at the beating of an olive-tree, Two or three berries In the top of the uppermost bough, Four or five in the branches of the fruitful tree, Saith the LORD, the God of Israel." 19.4. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts." 22.15. Thus saith the Lord, the GOD of hosts: Go, get thee unto this steward, even unto Shebna, who is over the house:" 28.5. In that day shall the LORD of hosts be For a crown of glory, and for a diadem of beauty, Unto the residue of His people;" 28.6. And for a spirit of judgment to him that sitteth in judgment, And for strength to them that turn back the battle at the gate." 29.22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, Neither shall his face now wax pale;" 30.1. Woe to the rebellious children, saith the LORD, That take counsel, but not of Me; and that form projects, but not of My spirit, that they may add sin to sin;" 37.6. And Isaiah said unto them: ‘Thus shall ye say to your master: Thus saith the LORD: Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed Me." 37.34. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the LORD." 38.1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: ‘Thus saith the LORD: Set thy house in order; for thou shalt die, and not live.’" 38.5. ’Go, and say to Hezekiah: Thus saith the LORD, the God of David thy father: I have heard thy prayer, I have seen thy tears; behold, I will add unto thy days fifteen years." 52.3. For thus saith the LORD: Ye were sold for nought; And ye shall be redeemed without money." 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed." 56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:" 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." 65.13. Therefore thus saith the Lord GOD: Behold, My servants shall eat, But ye shall be hungry; Behold, My servants shall drink, But ye shall be thirsty; Behold, My servants shall rejoice, But ye shall be ashamed;" 66.12. For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees."
14. Hebrew Bible, Jeremiah, 2.2, 2.5, 4.27, 5.14, 6.9, 6.16, 6.21-6.22, 7.3, 7.11, 7.21, 9.6, 9.14, 9.16, 10.2, 11.3, 14.15, 15.2, 15.19, 16.5, 16.9, 17.19, 17.21, 19.11, 19.15, 20.4, 21.4, 21.8, 22.1, 22.3, 23.2, 24.5, 25.8, 25.15, 27.18, 30.1, 31.40, 32.37-32.41, 39.8 (8th cent. BCE - 5th cent. BCE)

2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 4.27. כִּי־כֹה אָמַר יְהוָה שְׁמָמָה תִהְיֶה כָּל־הָאָרֶץ וְכָלָה לֹא אֶעֱשֶׂה׃ 5.14. לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי צְבָאוֹת יַעַן דַּבֶּרְכֶם אֶת־הַדָּבָר הַזֶּה הִנְנִי נֹתֵן דְּבָרַי בְּפִיךָ לְאֵשׁ וְהָעָם הַזֶּה עֵצִים וַאֲכָלָתַם׃ 6.9. כֹּה אָמַר יְהֹוָה צְבָאוֹת עוֹלֵל יְעוֹלְלוּ כַגֶּפֶן שְׁאֵרִית יִשְׂרָאֵל הָשֵׁב יָדְךָ כְּבוֹצֵר עַל־סַלְסִלּוֹת׃ 6.16. כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ׃ 6.21. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן אֶל־הָעָם הַזֶּה מִכְשֹׁלִים וְכָשְׁלוּ בָם אָבוֹת וּבָנִים יַחְדָּו שָׁכֵן וְרֵעוֹ יאבדו [וְאָבָדוּ׃] 6.22. כֹּה אָמַר יְהוָה הִנֵּה עַם בָּא מֵאֶרֶץ צָפוֹן וְגוֹי גָּדוֹל יֵעוֹר מִיַּרְכְּתֵי־אָרֶץ׃ 7.3. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה׃ 7.3. כִּי־עָשׂוּ בְנֵי־יְהוּדָה הָרַע בְּעֵינַי נְאֻום־יְהוָה שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃ 7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 9.6. לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי צוֹרְפָם וּבְחַנְתִּים כִּי־אֵיךְ אֶעֱשֶׂה מִפְּנֵי בַּת־עַמִּי׃ 9.14. לָכֵן כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מַאֲכִילָם אֶת־הָעָם הַזֶּה לַעֲנָה וְהִשְׁקִיתִים מֵי־רֹאשׁ׃ 9.16. כֹּה אָמַר יְהוָה צְבָאוֹת הִתְבּוֹנְנוּ וְקִרְאוּ לַמְקוֹנְנוֹת וּתְבוֹאֶינָה וְאֶל־הַחֲכָמוֹת שִׁלְחוּ וְתָבוֹאנָה׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 11.3. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָרוּר הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת׃ 14.15. לָכֵן כֹּה־אָמַר יְהוָה עַל־הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי וַאֲנִי לֹא־שְׁלַחְתִּים וְהֵמָּה אֹמְרִים חֶרֶב וְרָעָב לֹא יִהְיֶה בָּאָרֶץ הַזֹּאת בַּחֶרֶב וּבָרָעָב יִתַּמּוּ הַנְּבִאִים הָהֵמָּה׃ 15.2. וּנְתַתִּיךָ לָעָם הַזֶּה לְחוֹמַת נְחֹשֶׁת בְּצוּרָה וְנִלְחֲמוּ אֵלֶיךָ וְלֹא־יוּכְלוּ לָךְ כִּי־אִתְּךָ אֲנִי לְהוֹשִׁיעֲךָ וּלְהַצִּילֶךָ נְאֻם־יְהוָה׃ 15.2. וְהָיָה כִּי־יֹאמְרוּ אֵלֶיךָ אָנָה נֵצֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֲשֶׁר לַמָּוֶת לַמָּוֶת וַאֲשֶׁר לַחֶרֶב לַחֶרֶב וַאֲשֶׁר לָרָעָב לָרָעָב וַאֲשֶׁר לַשְּׁבִי לַשֶּׁבִי׃ 15.19. לָכֵן כֹּה־אָמַר יְהוָה אִם־תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד וְאִם־תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִהְיֶה יָשֻׁבוּ הֵמָּה אֵלֶיךָ וְאַתָּה לֹא־תָשׁוּב אֲלֵיהֶם׃ 16.5. כִּי־כֹה אָמַר יְהוָה אַל־תָּבוֹא בֵּית מַרְזֵחַ וְאַל־תֵּלֵךְ לִסְפּוֹד וְאַל־תָּנֹד לָהֶם כִּי־אָסַפְתִּי אֶת־שְׁלוֹמִי מֵאֵת הָעָם־הַזֶּה נְאֻם־יְהוָה אֶת־הַחֶסֶד וְאֶת־הָרַחֲמִים׃ 16.9. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מַשְׁבִּית מִן־הַמָּקוֹם הַזֶּה לְעֵינֵיכֶם וּבִימֵיכֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה׃ 17.19. כֹּה־אָמַר יְהוָה אֵלַי הָלֹךְ וְעָמַדְתָּ בְּשַׁעַר בְּנֵי־עם [הָעָם] אֲשֶׁר יָבֹאוּ בוֹ מַלְכֵי יְהוּדָה וַאֲשֶׁר יֵצְאוּ בוֹ וּבְכֹל שַׁעֲרֵי יְרוּשָׁלִָם׃ 17.21. כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ 19.11. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה צְבָאוֹת כָּכָה אֶשְׁבֹּר אֶת־הָעָם הַזֶּה וְאֶת־הָעִיר הַזֹּאת כַּאֲשֶׁר יִשְׁבֹּר אֶת־כְּלִי הַיּוֹצֵר אֲשֶׁר לֹא־יוּכַל לְהֵרָפֵה עוֹד וּבְתֹפֶת יִקְבְּרוּ מֵאֵין מָקוֹם לִקְבּוֹר׃ 19.15. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶל־הָעִיר הַזֹּאת וְעַל־כָּל־עָרֶיהָ אֵת כָּל־הָרָעָה אֲשֶׁר דִּבַּרְתִּי עָלֶיהָ כִּי הִקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שְׁמוֹעַ אֶת־דְּבָרָי׃ 20.4. כִּי כֹה אָמַר יְהוָה הִנְנִי נֹתֶנְךָ לְמָגוֹר לְךָ וּלְכָל־אֹהֲבֶיךָ וְנָפְלוּ בְּחֶרֶב אֹיְבֵיהֶם וְעֵינֶיךָ רֹאוֹת וְאֶת־כָּל־יְהוּדָה אֶתֵּן בְּיַד מֶלֶךְ־בָּבֶל וְהִגְלָם בָּבֶלָה וְהִכָּם בֶּחָרֶב׃ 21.4. כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵסֵב אֶת־כְּלֵי הַמִּלְחָמָה אֲשֶׁר בְּיֶדְכֶם אֲשֶׁר אַתֶּם נִלְחָמִים בָּם אֶת־מֶלֶךְ בָּבֶל וְאֶת־הַכַּשְׂדִּים הַצָּרִים עֲלֵיכֶם מִחוּץ לַחוֹמָה וְאָסַפְתִּי אוֹתָם אֶל־תּוֹךְ הָעִיר הַזֹּאת׃ 21.8. וְאֶל־הָעָם הַזֶּה תֹּאמַר כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן לִפְנֵיכֶם אֶת־דֶּרֶךְ הַחַיִּים וְאֶת־דֶּרֶךְ הַמָּוֶת׃ 22.1. כֹּה אָמַר יְהוָה רֵד בֵּית־מֶלֶךְ יְהוּדָה וְדִבַּרְתָּ שָׁם אֶת־הַדָּבָר הַזֶּה׃ 22.1. אַל־תִּבְכּוּ לְמֵת וְאַל־תָּנֻדוּ לוֹ בְּכוּ בָכוֹ לַהֹלֵךְ כִּי לֹא יָשׁוּב עוֹד וְרָאָה אֶת־אֶרֶץ מוֹלַדְתּוֹ׃ 22.3. כֹּה אָמַר יְהוָה כִּתְבוּ אֶת־הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא־יִצְלַח בְּיָמָיו כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ יֹשֵׁב עַל־כִּסֵּא דָוִד וּמֹשֵׁל עוֹד בִּיהוּדָה׃ 22.3. כֹּה אָמַר יְהוָה עֲשׂוּ מִשְׁפָּט וּצְדָקָה וְהַצִּילוּ גָזוּל מִיַּד עָשׁוֹק וְגֵר יָתוֹם וְאַלְמָנָה אַל־תֹּנוּ אַל־תַּחְמֹסוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה׃ 23.2. לֹא יָשׁוּב אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ בִּינָה׃ 23.2. לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עַל־הָרֹעִים הָרֹעִים אֶת־עַמִּי אַתֶּם הֲפִצֹתֶם אֶת־צֹאנִי וַתַּדִּחוּם וְלֹא פְקַדְתֶּם אֹתָם הִנְנִי פֹקֵד עֲלֵיכֶם אֶת־רֹעַ מַעַלְלֵיכֶם נְאֻם־יְהוָה׃ 24.5. כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃ 25.8. לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃ 25.15. כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵלַי קַח אֶת־כּוֹס הַיַּיִן הַחֵמָה הַזֹּאת מִיָּדִי וְהִשְׁקִיתָה אֹתוֹ אֶת־כָּל־הַגּוֹיִם אֲשֶׁר אָנֹכִי שֹׁלֵחַ אוֹתְךָ אֲלֵיהֶם׃ 27.18. וְאִם־נְבִאִים הֵם וְאִם־יֵשׁ דְּבַר־יְהוָה אִתָּם יִפְגְּעוּ־נָא בַּיהוָה צְבָאוֹת לְבִלְתִּי־בֹאוּ הַכֵּלִים הַנּוֹתָרִים בְּבֵית־יְהוָה וּבֵית מֶלֶךְ יְהוּדָה וּבִירוּשָׁלִַם בָּבֶלָה׃ 30.1. הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃ 30.1. וְאַתָּה אַל־תִּירָא עַבְדִּי יַעֲקֹב נְאֻם־יְהֹוָה וְאַל־תֵּחַת יִשְׂרָאֵל כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק וְאֶת־זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם וְשָׁב יַעֲקֹב וְשָׁקַט וְשַׁאֲנַן וְאֵין מַחֲרִיד׃ 32.37. הִנְנִי מְקַבְּצָם מִכָּל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם בְּאַפִּי וּבַחֲמָתִי וּבְקֶצֶף גָּדוֹל וַהֲשִׁבֹתִים אֶל־הַמָּקוֹם הַזֶּה וְהֹשַׁבְתִּים לָבֶטַח׃ 32.38. וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 32.41. וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת בֶּאֱמֶת בְּכָל־לִבִּי וּבְכָל־נַפְשִׁי׃ 39.8. וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃ 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." 2.5. 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?" 4.27. For thus saith the LORD: The whole land shall be desolate; Yet will I not make a full end." 5.14. Wherefore thus saith the LORD, the God of hosts: Because ye speak this word, Behold, I will make My words in thy mouth fire, And this people wood, and it shall devour them." 6.9. Thus saith the LORD of hosts: They shall thoroughly glean as a vine The remt of Israel; Turn again thy hand As a grape-gatherer upon the shoots." 6.16. Thus saith the LORD: Stand ye in the ways and see, And ask for the old paths, Where is the good way, and walk therein, And ye shall find rest for your souls. But they said: ‘We will not walk therein.’" 6.21. Therefore thus saith the LORD: Behold, I will lay stumblingblocks before this people, And the fathers and the sons together shall stumble against them, The neighbour and his friend, and they shall perish." 6.22. Thus saith the LORD: Behold, a people cometh from the north country, And a great nation shall be roused from the uttermost parts of the earth." 7.3. Thus saith the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place." 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD." 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 9.6. Therefore thus saith the LORD of hosts: Behold, I will smelt them, and try them; For how else should I do, Because of the daughter of My people?" 9.14. Therefore thus saith the LORD of hosts, the God of Israel: Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink." 9.16. Thus saith the LORD of hosts: Consider ye, and call for the mourning women, that they may come; and send for the wise women, that they may come;" 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." 11.3. and say thou unto them: Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covet," 14.15. Therefore thus saith the LORD: As for the prophets that prophesy in My name, and I sent them not, yet they say: Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed;" 15.2. And it shall come to pass, when they say unto thee: Whither shall we go forth? then thou shall tell them: Thus saith the LORD: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity." 15.19. Therefore thus saith the LORD: If thou return, and I bring thee back, Thou shalt stand before Me; And if thou bring forth the precious out of the vile, Thou shalt be as My mouth; Let them return unto thee, But thou shalt not return unto them." 16.5. For thus saith the LORD: Enter not into the house of mourning, neither go to lament, neither bemoan them; for I have taken away My peace from this people, saith the LORD, even mercy and compassion." 16.9. For thus saith the LORD of hosts, the God of Israel: Behold, I will cause to cease out of this place, Before your eyes and in your days, The voice of mirth and the voice of gladness, The voice of the bridegroom and the voice of the bride." 17.19. Thus said the LORD unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;" 17.21. thus saith the LORD: Take heed for the sake of your souls, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;" 19.11. and shalt say unto them: Thus saith the LORD of hosts: Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again; and they shall bury in Topheth, for want of room to bury." 19.15. ’Thus saith the LORD of hosts, the God of Israel: Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it; because they have made their neck stiff, that they might not hear My words.’" 20.4. For thus saith the LORD: Behold, I will make thee a terror to thyself, and to all thy friends; and they shall fall by the sword of their enemies, and thine eyes shall behold it; and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive to Babylon, and shall slay them with the sword." 21.4. Thus saith the LORD, the God of Israel: Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, that besiege you without the walls, and I will gather them into the midst of this city." 21.8. And unto this people thou shalt say: Thus saith the LORD: Behold, I set before you the way of life and the way of death." 22.1. Thus said the LORD: Go down to the house of the king of Judah, and speak there this word," 22.3. Thus saith the LORD: Execute ye justice and righteousness, and deliver the spoiled out of the hand of the oppressor; and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place." 23.2. Therefore thus saith the LORD, the God of Israel, against the shepherds that feed My people: Ye have scattered My flock, and driven them away, and have not taken care of them; behold, I will visit upon you the evil of your doings, saith the LORD." 24.5. ’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good." 25.8. Therefore thus saith the LORD of hosts: Because ye have not heard My words," 25.15. For thus saith the LORD, the God of Israel, unto me: Take this cup of the wine of fury at My hand, and cause all the nations, to whom I send thee, to drink it." 27.18. But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon." 30.1. The word that came to Jeremiah from the LORD, saying:" 31.40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever." 32.37. Behold, I will gather them out of all the countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them back unto this place, and I will cause them to dwell safely;" 32.38. and they shall be My people, and I will be their God;" 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;" 32.40. and I will make an everlasting covet with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me." 32.41. Yea, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul." 39.8. And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem."
15. Hebrew Bible, Ezekiel, 1.1, 1.28, 3.14, 5.5, 6.3, 6.11, 7.24, 8.1-11.25, 8.3, 10.18, 10.19, 11.3, 11.5, 11.7, 11.11, 11.13, 11.15, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.24, 12.10, 14.1, 14.5, 14.6, 14.7, 14.9, 16.30, 16.34, 16.47, 17.6, 17.8, 18.30, 18.31, 18.32, 20.1, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.23, 20.24, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 20.39, 20.40, 20.41, 20.42, 20.43, 20.44, 22.18, 23.32, 27.7, 28.13, 28.14, 28.15, 28.16, 30.16, 34.24, 36.22, 36.23, 36.24, 36.25, 36.26, 36.28, 36.33, 36.35, 37.15, 37.16, 37.17, 37.18, 37.19, 37.20, 37.21, 37.22, 37.23, 37.24, 37.25, 37.26, 37.27, 37.28, 39.26, 39.27, 40, 40.34, 41, 42, 43, 43.1, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 44, 44.12, 44.28, 45, 46, 47, 48 (6th cent. BCE - 5th cent. BCE)

1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God."
16. Hebrew Bible, 1 Chronicles, 16.31 (5th cent. BCE - 3rd cent. BCE)

16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’"
17. Hebrew Bible, Ecclesiastes, 10.1 (5th cent. BCE - 2nd cent. BCE)

10.1. אִם־קֵהָה הַבַּרְזֶל וְהוּא לֹא־פָנִים קִלְקַל וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הכשיר [הַכְשֵׁר] חָכְמָה׃ 10.1. זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט׃ 10.1. Dead flies make the ointment of the perfumer fetid and putrid; So doth a little folly outweigh wisdom and honour."
18. Hebrew Bible, Zechariah, 1.15, 7.3, 14.16 (5th cent. BCE - 4th cent. BCE)

1.15. וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 7.3. לֵאמֹר אֶל־הַכֹּהֲנִים אֲשֶׁר לְבֵית־יְהוָה צְבָאוֹת וְאֶל־הַנְּבִיאִים לֵאמֹר הַאֶבְכֶּה בַּחֹדֶשׁ הַחֲמִשִׁי הִנָּזֵר כַּאֲשֶׁר עָשִׂיתִי זֶה כַּמֶּה שָׁנִים׃ 14.16. וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃ 1.15. and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil." 7.3. and to speak unto the priests of the house of the LORD of hosts, and to the prophets, saying: ‘Should I weep in the fifth month, separating myself, as I have done these so many years?’" 14.16. And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles."
19. Hebrew Bible, Daniel, 11.34 (2nd cent. BCE - 2nd cent. BCE)

11.34. וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.34. Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments."
20. Josephus Flavius, Jewish Antiquities, 12.388, 13.63, 13.67, 13.72, 20.236 (1st cent. CE - 1st cent. CE)

12.388. and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it. 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem;
21. Josephus Flavius, Jewish War, 1.33, 7.427 (1st cent. CE - 1st cent. CE)

1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits;
22. Mishnah, Megillah, 3.2-3.3 (1st cent. CE - 3rd cent. CE)

3.2. They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir. But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things: a bathhouse, a tannery, a ritual bath, or a urinal. Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it." 3.3. Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy."
23. New Testament, Apocalypse, 8.2, 11.15-11.19 (1st cent. CE - 1st cent. CE)

8.2. I saw the seven angels who stand before God, and seven trumpets were given to them. 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever! 11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God 11.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 11.19. God's temple that is in heaven was opened, and the ark of the Lord's covet was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed.
24. New Testament, Colossians, 1.14 (1st cent. CE - 1st cent. CE)

1.14. in whom we have our redemption through his blood, the forgiveness of our sins;
25. New Testament, Ephesians, 1.7 (1st cent. CE - 1st cent. CE)

1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
26. New Testament, Hebrews, 9.15 (1st cent. CE - 1st cent. CE)

9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
27. New Testament, Romans, 3.24 (1st cent. CE - 1st cent. CE)

3.24. being justified freely by his grace through the redemption that is in Christ Jesus;
28. New Testament, Mark, 10.45 (1st cent. CE - 1st cent. CE)

10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many.
29. New Testament, Matthew, 24.30-24.31 (1st cent. CE - 1st cent. CE)

24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other.
30. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)

4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. "
31. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)

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

26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה 26b. On a similar note, bthe Sages taughtin a ibaraita /i: bOne who erred and did not recite the afternoon prayer on the eve of Shabbat, prays inthe evening prayer btwo iAmidaprayers bon Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday iAmidaprayers in the evening prayer bat the conclusion of Shabbat. He recites ihavdala[ /bthe prayer of bdistinction]between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the iAmida,which is: Who graciously grants knowledge, bin the firstprayer, as it is the actual evening prayer, bbut he does not recite ihavdalain the secondprayer, which is in place of the afternoon prayer. Moreover, bif he recited ihavdalain the secondprayer band did not recite ihavdalain the first, the second prayer fulfilled hisobligation, the bfirst one did not fulfill hisobligation.,The Gemara comments: bIs that to saythat bsince he did not recite ihavdalain the firstprayer, he is bas one who did not pray and we require him to returnto the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite ihavdalain the prayer must repeat that prayer.,The Gemara braises a contradictionto the above conclusion from the iTosefta /i: bOne who erred and did not mention the might of the rains:He makes the wind blow and rain fall binthe second blessing of the iAmida /i, the blessing on bthe revival of the dead, andone who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing: bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine, independent of his prayer. This contradiction was not resolved and remains bdifficult. /b,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. bIt was stated: Rabbi Yosei, son of Rabbi Ḥanina, said:The practice of praying three times daily is ancient, albeit not in its present form; bprayers were instituted by the Patriarchs.However, bRabbi Yehoshua ben Levi saidthat the bprayers were instituted based on the daily offeringssacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina, and it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levi.The Gemara elaborates: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is statedwhen Abraham came to look out over Sodom the day after he had prayed on its behalf: b“And Abraham rose early in the morning to the place where he had stoodbefore the Lord” (Genesis 19:27), bandfrom the context as well as the language utilized in the verse, the verb bstandingmeans bnothing other than prayer,as this language is used to describe Pinehas’ prayer after the plague, bas it is stated: “And Pinehas stood up and prayedand the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., bIsaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ ilasuaḥ /i] in the field toward evening”(Genesis 24:63), band conversationmeans bnothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ isiḥo /i] before the Lord”(Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., bJacob instituted the evening prayer, as it is stated: “And he encountered [ ivayifga /i] the place and he slept therefor the sun had set” (Genesis 28:11). The word bencountermeans bnothing other than prayer, as it is statedwhen God spoke to Jeremiah: b“And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ itifga /i] Mefor I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., bAnd it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levithat the laws of prayer are based on the laws of the daily offerings: bWhy didthe Rabbis bsaythat bthe morning prayermay be recited buntil noon? Because,although the bdaily morning offeringis typically brought early in the morning, it may be bsacrificed until noon. And Rabbi Yehuda says:My opinion, that the morning prayer may be recited buntil four hoursinto the day, is bbecause the daily morning offering is sacrificed until four hours. /b, bAnd why didthe Rabbis bsaythat bthe afternoon prayermay be recited buntil the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda saysthat bthe afternoon prayermay be recited only buntil the midpoint of the afternoon because,according to his opinion, bthe daily afternoon offering is sacrificed until the midpoint of the afternoon. /b, bAnd why did they saythat bthe evening prayer is not fixed? Becausethe burning of the blimbs and fatsof the offerings that were bnot consumedby the fire on the altar buntil the evening.They remained on the altar and were boffered continuouslythroughout bthe entire night. /b, bAnd why didthe Rabbis bsaythat bthe additional prayermay be recited ball day? Because the additional offering is broughtthroughout bthe entire day.However, bRabbi Yehuda saysthat bthe additional prayermay be recited buntil the seventh hourof the day, bbecause the additional offering is sacrificed until the seventh hour. /b,The ibaraitacontinues and states that there are two times for the afternoon prayer. Greater, earlier iminḥa[ iminḥa gedola /i] and lesser, later iminḥa[ iminḥa ketana /i]. The Gemara clarifies the difference between them: bWhich is iminḥa gedola /i? From six-and-a-half hoursafter sunrise band on,which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. bWhich is iminḥa ketana /i? From nine-and-a-half hours and on,which is the standard time that the daily afternoon offering is sacrificed.,On that note, ba dilemma was raised before them: Rabbi Yehuda,who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does bhe say the midpoint of the first iminḥa /i, iminḥa gedola /i? bOr,does bhe say the midpoint of the last iminḥa /i? Come and hearan explicit resolution to this dilemma: bAs it was taughtin a ibaraita /i, bRabbi Yehuda says: They said the midpoint of the last iminḥa /i, and that is eleven hours minus a quarterof an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this ibaraitathe ihalakhotof prayer are based on the Temple offerings. The Gemara suggests: bLet us say that this is a conclusive refutation ofthe opinion of bRabbi Yosei, son of Rabbi Ḥanina,who held that the forefathers instituted the prayers. bRabbi Yosei, son of Rabbi Ḥanina,could have bsaid to you: Actually, I will say to youthat bthe Patriarchs instituted the prayers and the Sages basedthe times and characteristics of prayer bon the Temple offerings,even though they do not stem from the same source. bAs, if you do not say so,that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, bthen, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer?It is not one of the prayers instituted by the forefathers. bRather,even according to Rabbi Yosei, son of Rabbi Ḥanina, bthe prayers were instituted by the Patriarchs and the Sages based themon the laws of the bofferings. /b,We learned in the mishna that bRabbi Yehuda says:The morning prayer may be recited buntil four hoursof the day. bA dilemma was raised beforethe yeshiva students: When Rabbi Yehuda says buntil,does he mean buntil and includingthe fourth hour, bor, perhapswhen he says b“until”he means buntil and not including,in which case one may not pray during the fourth hour? bCome and heara resolution to this dilemma based on the mishna. bRabbi Yehuda says:The afternoon prayer may be recited only buntil the midpoint of the afternoon.Now, bgranted, if you saythat buntilmeans buntil and not including, then there isa difference bbetweenthe opinion of bRabbi Yehuda andthe opinion of bthe Rabbis. However, if you saythat buntilmeans buntil and including,then the opinion of bRabbi Yehuda /b
33. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות 58a. bof phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says:There were found bthree large basketseach holding bforty ise’a /iof phylactery boxes. And bit was taught in a ibaraita /i:There were bforty large basketseach holding bthree ise’a /i. /b,The Gemara notes: bAndthese Sages bdo not disagree: ThisSage is referring to phylacteries bof the head,whereas bthisSage is referring to phylacteries bof the arm,for owing to the different manners in which they are fashioned, they are also different in size., bRabbi Asi says: Four ikavof brainsfrom children whose skulls were smashed bwere found on one stone. Ulla says: Nine ikav /i. Rav Kahana said, and some saythat it was bSheila bar Mariwho said: bWhat is the versefrom which it is derived? b“O daughter of Babylon, marked for devastation; happy is he who shall repay youyour recompense for what you have done to us. bHappy is he who shall seize and dash your little ones against the rock”(Psalms 137:8–9).,§ The verse states: b“The precious sons of Zion, comparable to fine gold”(Lamentations 4:2). bWhatis the meaning of the expression b“comparable to fine gold”? If we say thatit means bthey were covered in fine gold [ ipiza /i],this is difficult; bbut didn’t the school of Rabbi Sheila say: Two iistiraweights of fine gold came down into the world, one in Rome and one in allthe rest of bthe world.If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. bRather,this means that they would be so attractive bthat they would disgrace fine gold because of their beauty. /b,The Gemara relates that binitially the noblemen of Rome would keep an imageimprinted bon a sealby their beds band engage in sexual intercourseopposite that image, so that they would beget children of similar beauty. bFrom thispoint bforward,from the time of the Great Revolt, bthey would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourseacross from them, because they were so handsome.,It is related that it once happened that they did this to two children, and boneof them bsaid to the other: Where is thisaffliction bwrittenin the Torah? The other bsaid to him:As it is written: b“Also every sickness, and every plague, which is not written in the book of this Torah”(Deuteronomy 28:61). The first one bsaid: How far am Iin my studies bfrom this,i.e., how much more would I have had to learn in order to reach this verse? The other bsaid: Had you gone on one and a half columns [ ipusta /i],you would have reached this. The first child bsaid tothe other: bHad I reached thisverse, bI would not have needed you,as I would have known on my own that the verse was speaking about this., bRav Yehuda saysthat bShmuel says in the name of Rabban Shimon ben Gamliel: Whatis the meaning of that bwhich is written: “My eye affects my soul because of all the daughters of my city”(Lamentations 3:51)? bThere were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every oneof these teachers bhad four hundred schoolchildren. /b, bAnd when the enemy entered there,these schoolchildren bstabbed them with their pens [ ibeḥotreihen /i]. And when the enemy prevailed and caught them, they wrappedthe children bin their scrolls and lit them on fire. /b, bThe Sages taughtanother ibaraita( iTosefta /i, iHorayot2:5) relating to the fate of the Jewish children: There was ban incident involving Rabbi Yehoshua ben Ḥaya whoonce bwent to the great city of Rome,where bthey said to him: There is a child in prisonwith bbeautiful eyesand ban attractive appearance, and his curly hair is arranged in locks.Rabbi Yehoshua bwent and stood by the entrance to the prison. He said,as if speaking to himself: b“Who gave Jacob for a spoil, and Israel to the robbers?”(Isaiah 42:24). bThat child answered by recitingthe continuation of the verse: b“Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b,Rabbi Yehoshua bsaid: I am certain that,if given the opportunity, bthischild will bissuehalakhic brulings in Israel,as he is already exceedingly wise. He said: I take an oath bby the Temple service that I will not move from here until I ransom him for whateversum of bmoney they set for him. They saidthat bhe did not move from there until he ransomed him for a greatsum of bmoney, and noteven ba few dayshad passed when this child then bissuedhalakhic brulings in Israel. And who wasthis child? This was bRabbi Yishmael ben Elisha. /b, bRav Yehuda saysthat bRav says:There was ban incident involving the son and the daughter of Rabbi Yishmael ben Elishathe High Priest, bwho were taken captiveand sold into slavery bto twodifferent bmasters. After some timethe two masters bmet in a certain place. Thismaster bsaid: I have a male slave whose beauty is unmatched in all of the world, and thatmaster bsaid: I have a female slave whose beauty is unmatched in all of the world. /b,The two masters bsaid: Come, let us marrythese two slaves bto one another and divide the childrenborn to them between us, as they will certainly be very beautiful. They secluded them in a room. bThisone, the son, bsat in one corner, and thatone, the daughter, bsat in the other corner. He said: I am a priestand bthe descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priestand bthe descendant of High Priests. Shall I be married to a male slave? And they wept allthrough the bnight. /b, bWhen dawn arrived they recognized each otherand saw that they were brother and sister. bThey fell on each other and burst into tears until their souls departeddue to their great distress. bAnd with regard to themand others like them, bJeremiah lamented: “For these things I weep; my eye, my eye runs down with water”(Lamentations 1:16)., bReish Lakish says:There was ban incident involving a certain woman named Tzafenat bat Peniel.And why was she called this? She was called bTzafenatbecause bthey would all gaze [ itzofin /i] at her beauty,and she was called bbat Penielbecause she was bthe daughter [ ibat /i] of the High Priest who served in the innermost sanctum [ ilifnai velefnim /i]of the Temple.,And it happened that she was taken captive and bher captor abusedand raped bher all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly cameand bsaid tothe man who was selling her: bShow me her beauty. He said to him: Good-for-nothing, if you wish to buyher then bbuyher, bfor there is no beauty like hers in all of the world. /b,The potential buyer bsaid tothe seller: bEven so,I wish to see for myself. bHe removedthe bsixoutermost bgarments, and sheherself btore the seventh, and rolled in ashes. She said beforeGod: bMaster of the Universe,even bif You have shown no pity to us,and have allowed us to be disgraced in this way, bwhy have You not shown pity to the sanctity of Your mighty nameby which we are called?, bAnd with regard to herand others like her, bJeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us”(Jeremiah 6:26). bIt is not stated: Upon you, butrather b“upon us,”for bthe spoiler shall come, as it were,both bover Me and over you.God Himself shares this pain and His name is also disgraced.,§ bRav Yehuda saysthat bRav says: Whatis the meaning of that bwhich is written:“And they covet fields, and take them by violence; and houses, and take them away; bso they oppress a man and his house, even a man and his heritage”(Micah 2:2)? There was ban incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ ishulya /i]. /b, bOne time his master needed to borrowsome money, and his apprentice bsaid to him: Send your wife to me and I will lend herthe money. bHe sent his wife to him,and the apprentice bstayed with her for three days. Hethen bwent back tohis master bbeforeshe did, and the master bsaid to him: Where is my wife whom I sent to you?The apprentice bsaid to him: I sent herback bimmediately, but I heard that the youth abusedand raped bher on the way. /b,The master bsaid tohis apprentice: bWhat shall I do?The apprentice bsaid to him: If you listen to my advice, divorce her. He said to him:But bher marriage contract is largeand I do not have the money to pay it. The apprentice bsaid to him: I will lend youthe money, and byou will give herpayment of bher marriage contract.The master barose and divorced her,and the apprentice bwent and married her. /b, bWhen the time camethat the debt was due, band he did not havethe means with which bto repay it,the apprentice bsaid tohis master: bCome and work off your debt with me. And they,the apprentice and his wife, bwould sit and eat and drink, while he,the woman’s first husband, bwould standover them band serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that timethe Jewish people’s bsentence was sealed,for remaining silent in the face of this injustice. bAnd some saythat the Jewish people were punished bfor two wicks in one lamp,a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If bonefirst bpurchasedland bfrom a Sicarius,and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. bRav says: They taughtthat the purchase is void bonlyin a case where the prior owner bsays tothe buyer when he came to acquire the field from him: bGo, take possessionof the field bandthereby bacquireit, as in such a case the prior owner can say that he did not actually mean to sell him the field. bButif he sold it to him bwith a billof sale, the buyer bacquiresthe field. bAnd Shmuel says: Evenif he sold it to him bwith a billof sale, the buyer bdoes not acquireit bunlessthe prior owner bwrites him a guaranteethat if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale.
34. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר 17b. b“Andthese words… bshall be”(Deuteronomy 6:6), teaching that these words, the words of the iShema /i, always b“shall be” as they are,i.e., in the Hebrew language. The Gemara asks: bAndas for bthe Sages, what is the reasonfor their opinion? bThe verse states: “Hear,O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words bin any language that you hear,i.e., understand.,The Gemara asks: bAndaccording to bRabbiYehuda HaNasi bas well, isn’t itindeed bwritten, “hear”?What does he learn from this word, if not that the iShemamay be recited in any language? The Gemara answers: bThisword bis necessaryto teach something else: bMake heard to your ears what your mouth is saying,i.e., the iShemamust be recited audibly, not merely thought in one’s heart. The Gemara asks: bAndhow do bthe Sagesknow this? The Gemara explains: They bhold like the one who saidthat if bone recites the iShemabut does not make it audible to his ears, he hasnevertheless bfulfilledhis obligation.,The Gemara asks: bAndaccording to bthe Sages as well, isn’t itindeed bwritten, “Andthese words bshall be”?What do they learn from this, if not that the iShemamust be recited in Hebrew? The Gemara answers: bThatword bis necessaryto teach bthat one must not recitethe words of the iShema bout of order,but they “shall be” as they are, in the proper order. The Gemara asks: bAnd from where does RabbiYehuda HaNasi learn bthat one must not recitethe iShema bout of order?The Gemara answers: He derives it from the fact that the verse does not say just: bWords,but b“the words,”referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: bAndwhat do bthe Sageslearn from the phrase “the words”? The difference between bwordsand b“the words” is inconsequential according to them. /b,The Gemara analyzes the dispute: bShall we say that RabbiYehuda HaNasi bmaintainsthat bthe entire Torah may be recited in any language? As, if it enters your mindto say that the entire Torah bmay be recited only in the sacred tongue,Hebrew, and not in any other language, bwhy do Ineed the Torah bto write “andthese words bshall be”with respect to the iShema /i? Why would I think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew bit isnevertheless bnecessaryto specify the matter here, since without such specification bit might have entered your mindto say that in this context b“hear”means understand, basmaintained by bthe Sages,and that the iShemamay be recited in any language. Therefore bthe Merciful One writesin the Torah, b“andthese words bshall be,”to teach us that the iShemamay be recited only in the original Hebrew.,The Gemara suggests: bShall we saythen bthat the Sages maintainthat bthe entire Torah must be recitedspecifically bin the sacred tongue,Hebrew? bAs, if it enters your mindto say that the entire Torah bmay be recited in any language, why do Ineed the Torah bto write “hear”with respect to the iShema /i? Why would one think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, bit wasnevertheless bnecessaryto specify the matter here. Without such specification bit could enter your mind to saythat the words b“andthese words bshall be”teach that the iShemamay be recited only in Hebrew, basasserted by bRabbiYehuda HaNasi. Therefore bthe Merciful One writesthe word b“hear”in the Torah, to teach us that the iShemamay be recited in any language.,§ The ibaraitacited previously taught that the ihalakhaagainst reciting a text out of order applies to the iAmida bprayeras well. The Gemara asks: bFrom where do wederive this? bAs it is taughtin a ibaraita /i: bShimon HaPakuli arranged the eighteen blessingsof the iAmidaprayer bbefore Rabban Gamliel in theirfixed border in Yavne,which indicates that there is a specific order to these blessings that must not be changed. bRabbi Yoḥa said, and some say that it was taught in a ibaraita /i: A hundred and twenty Elders,i.e., the Men of the Great Assembly, and bamong them several prophets, establishedthe beighteen blessingsof the iAmida bin theirfixed border,which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: bThe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one saysthe blessing of bthe Patriarchs,the first blessing of the iAmida /i? bAs it is stated: “Ascribe to the Lord, mighty ones”(Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. bAnd from whereis it derived bthat onethen bsaysthe blessing of bmighty deeds? As it is statedin the continuation of that verse: b“Ascribe to the Lord glory and strength”(Psalms 29:1). bAnd from whereis it derived bthat onethen bsaysthe blessing of bholiness? As it is statedin the next verse: b“Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness”(Psalms 29:2).,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bunderstanding afterthe blessing of bholiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel”(Isaiah 29:23), and adjacent to that verse it is written: b“They also that erred in spirit shall come to understanding”(Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. bAnd why did they seefit to institute bto saythe blessing of brepentance afterthe blessing of bunderstanding? As it is written: “And they will understand with their heart, repent, and be healed”(Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: bIf so,that the sequence of blessings is based on this verse, bletus bsaythat btheblessing of bhealing should be said afterthe blessing of brepentance.Why, then, is the next blessing in the iAmidathe blessing of forgiveness and not the blessing of healing? The Gemara explains: bThis cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon”(Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: bBut what did you see to rely on thisverse? bRely on the otherverse, which juxtaposes repentance to healing. The Gemara answers: bAnother verse,in which it is bwritten: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit”(Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: bIs thatverse coming bto say thatthe blessings of bredemption and healingshould be placed following the blessing of bforgiveness? But isn’t it written: “Repent, and be healed”(Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: bThatverse is referring bnotto btheliteral bhealing from illness, but ratherto bthefigurative bhealing of forgiveness,and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bredemption as the seventhblessing? bRava said: Sincethere is a tradition that the Jewish people are bdestined to be redeemed in the seventhyear of the Sabbatical cycle, bconsequently, they fixedredemption bas the seventhblessing. bBut didn’t the Master sayin a ibaraita /i: bIn the sixthyear of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly bsoundswill be heard; bin the seventhyear there will be bwars; and upon the conclusion of the seventhyear, in the eighth year, bthe son of David,the Messiah, bwill come?The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the bwarthat takes place during the seventh year bis also the beginning of the redemptionprocess, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: bAnd why did they seefit to institute that one bsaysthe blessing of bhealing as the eighthblessing? bRabbi Aḥa said: Since circumcision was assigned to the eighthday of life, and circumcision brequires healing, consequently, they establishedhealing bas the eighthblessing., bAnd why did they seefit to institute that one bsays the blessing ofbountiful byears as the ninthblessing? bRabbi Alexandri said:This blessing was instituted bin reference to those who raise the pricesof food. We pray for rain so that the price of produce will not rise as a result of shortages, bas it is written: “Break the arm of the wicked”(Psalms 10:15), referring to the wicked, who practice deception and extort the poor. bAnd when David expressed thisrequest, bhe expressed it in the ninthpsalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: bAnd why did they seefit to institute that one bsaysthe blessing of bthe ingathering ofthe bexiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming”(Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. bAnd once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye”(Isaiah 1:25), bandimmediately after bit is written: “And I will restore your judges as at first”(Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., bAnd once judgment is meted out to the wicked, the transgressors,i.e., the heretics and sectarians, bwill cease to be.Consequently, the next blessing is that of the heretics, band one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together,and they that forsake the Lord bshall cease to be”(Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., bAnd once the heretics cease to be, the horn,i.e., the glory, bof the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted”(Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. bAnd he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder”(Leviticus 19:32), band adjacent to thisit is stated: b“And if a stranger sojourns with you”(Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., bAnd where will the hornsof the righteous bbe exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper”(Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., bAnd once Jerusalem is rebuilt,the Messiah, scion of the house of bDavid, will come, as it is stated: /b
35. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה 22a. is one bwho readthe Written Torah band learnedthe Mishna bbut did not serve Torah scholarsin order to learn the reasoning behind the ihalakhot /i. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., bIt was stated:With regard to one who breadthe Written Torah band learnedthe Mishna bbut did not serve Torah scholars, Rabbi Elazar says: Thisperson bis an ignoramus. Rabbi Shmuel bar Naḥmani said: Thisperson bis a boor. Rabbi Yannai says: Thisperson biscomparable to ba Samaritan,who follows the Written Torah but not the traditions of the Sages., bRav Aḥa bar Ya’akov says: Thisperson biscomparable to ba sorcerer [ imagosh /i],who uses his knowledge to mislead people. bRav Naḥman bar Yitzḥak said: It is reasonable toaccept the opinion of bRav Aḥa bar Ya’akov, as people sayproverbially: bThe sorcerer chants and does not know what he is saying;so too, bthe itannateachesthe Mishna band does not know what he is saying. /b,§ bThe Sages taught: Who is an ignoramus [ iam ha’aretz /i]?It is banyone who does not recite iShema /iin the bmorning and evening with its blessings;this is bthe statement of Rabbi Meir. And the Rabbis say:It is banyone who does not don phylacteries. Ben Azzai says:It is banyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said:It is banyone who has sons and does not raise them to study Torah. iAḥerimsay: Even if one readsthe Written Torah band learnsthe Mishna bbut does not serve Torah scholars, he is an ignoramus. /b,If one breadthe Written Torah bbut did not learnthe Mishna, bhe is a boor. With regard toone who bdid not read and did not learnat all, bthe verse states:“Behold, the days come, says the Lord, band I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast”(Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b“My son, fear the Lord and the king; and meddle not with those who are repeating”(Proverbs 24:21). bRabbi Yitzḥak says: These areindividuals bwho repeatedly learnthe ihalakhot /ibut do not know the reasons behind them. The Gemara asks: bIsn’tthat bobvious?How else could the verse be understood? The Gemara answers: He states this blest you saythat the verse is referring to individuals who brepeatedlycommit bsins, andthis is bin accordance withthe words of bRav Huna, as Rav Huna says: Once a person committed a transgression and repeated it,in his eyes bit became permitted for him.Since the verse could be interpreted in this manner, Rabbi Yitzḥak bteaches usthat the verse is referring to those who learn without understanding., bIt was taughtin a ibaraita /i: bThe itanna’im /i,who recite the tannaitic sources by rote, bareindividuals bwho erode the world.The Gemara is puzzled by this statement: bCouldit benter your mindthat they are individuals bwho erode the world? Ravina says:This statement is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. This is also taughtin a ibaraita /i: bRabbi Yehoshua said: Are theyindividuals bwho erode the world? Aren’t they settling the world, as it is stated: “His ways [ ihalikhot /i] are eternal”(Habakkuk 3:6)? The Sages read the term ihalikhotas ihalakhot /i, inferring that one who learns ihalakhotattains eternal life. bRather,this is referring to those bwho issue halakhic rulings basedon btheirknowledge of imishnayot /i. /b,§ The mishna states that ban abstinent womanis among those who erode the world. bThe Sages taught: A maiden who praysconstantly, band a neighborly [ ishovavit /i] widowwho constantly visits her neighbors, band a child whose monthsof gestation bwere not completed,all bthese arepeople bwho erode the world. /b,The Gemara asks: bIs that so? But didn’t Rabbi Yoḥa say: We learnedthe meaning of bfear of sin from a maiden, andthe significance of breceivingdivine breward from a widow.The meaning of bfear of sincan be learned bfrom a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her facein prayer, band she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You createdthe brighteous and You createdthe bwicked. May it be Your will that men shall not stumble because of meand consequently go to Gehenna.,The significance of breceivingdivine brewardcan be learned bfrom a widow, asthere was ba certain widow in whose neighborhood there was a synagogue,and despite this bevery day she went and prayed in the study hall of Rabbi Yoḥa.Rabbi Yoḥa bsaid to her: My daughter,is there bnot a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a rewardfor all bthe stepsI take while walking to pray in the distant study hall?,The Gemara answers: bWhen it is statedin the ibaraitathat a maiden who prays constantly is one who erodes the world, it is referring, bfor example,to bYoḥani bat Retivi,who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: bWhatis the meaning of ba child whose monthsof gestation bwere not completed? Here,in Babylonia, bthey interpreted thisas alluding to an imperfect, incomplete bTorah scholar who scorns his teachers. /b, bRabbi Abba says: This is a student who has notyet battainedthe ability bto issuehalakhic brulings, andyet bhe issues rulingsand is therefore compared to a prematurely born child. This is bas Rabbi Abbahu saysthat bRav Huna saysthat bRav says: Whatis the meaning of that bwhich is written: “For she has cast down many wounded; and a mighty host are all her slain”(Proverbs 7:26)? b“For she has cast down [ ihippila /i] many wounded”; thisis referring to ba Torah scholar who has notyet battainedthe ability bto issue rulings, andyet bhe issues rulings. “And a mighty host [ ive’atzumim /i] are all her slain”; thisis referring to ba Torah scholar who has attainedthe ability bto issue rulings, but does not issue rulingsand prevents the masses from learning Torah properly.
36. Anon., 4 Ezra, 6.23

6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified.
37. Anon., Apocalypse of Abraham, 31.1

38. Anon., Pesikta Rabbati, 26



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 622
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 515
adam/adam, and wife/eve Levison, Filled with the Spirit (2009) 101
aedicula Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
alexandrian jewry Levine, The Ancient Synagogue, The First Thousand Years (2005) 96
atonement, as redemptive enaction of covenant sanctions nan
atonement, inauguration of nan
atonement, new nan
atonement, sanctions of nan
basilica-type synagogue, plan, mosaic, mosaic, jewish symbols Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
blow, trumpet, of Levison, The Greek Life of Adam and Eve (2023) 622
body Levison, Filled with the Spirit (2009) 94
caesarean jews Goodman, Judaism in the Roman World: Collected Essays (2006) 223
christian, conception of the spirit Levison, Filled with the Spirit (2009) 91, 94, 101
churches, byzantine period Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
circumcision Levison, Filled with the Spirit (2009) 94
city-gate, forerunner of synagogue, functions Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
cloud Levison, The Greek Life of Adam and Eve (2023) 622
comes Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
conch (shell-shaped motif ) Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
constantine Goodman, Judaism in the Roman World: Collected Essays (2006) 223
creation, story of Levison, Filled with the Spirit (2009) 101
cult of ištar, non-alignment with priestly sabbath Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
death Levison, Filled with the Spirit (2009) 91, 94
deuteronomist Eilberg-Schwartz, The Human Will in Judaism: The Mishnah's Philosophy of Intention (1986) 175
diaspora, judaism in the diaspora Goodman, Judaism in the Roman World: Collected Essays (2006) 223
divine presence, in ezekiel Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3, 105, 122, 126, 137
dukhan Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
eden/new eden Levison, Filled with the Spirit (2009) 101
egypt Levison, The Greek Life of Adam and Eve (2023) 622
elders Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
elephantine Ganzel and Holtz, Contextualizing Jewish Temples (2020) 104, 119, 120
eschatological Levison, The Greek Life of Adam and Eve (2023) 622
exedra Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
ezekiel, and the merkabah Ganzel and Holtz, Contextualizing Jewish Temples (2020) 109, 110, 130
ezekiel, divine presence in Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3, 122, 126, 130, 133, 137
ezekiel, mikdash me'at in" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 119, 120, 122, 126, 133, 137
ezekiel, mikdash me'at in" '183.0_3.0@four room house Ganzel and Holtz, Contextualizing Jewish Temples (2020) 121
ezekiel, temple description Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3, 126, 130, 133, 137
ezekiel Levison, Filled with the Spirit (2009) 91, 94, 101
flavian dynasty Goodman, Judaism in the Roman World: Collected Essays (2006) 223
flesh Levison, Filled with the Spirit (2009) 91
god, gift of Levison, Filled with the Spirit (2009) 91
god, glory of Levison, Filled with the Spirit (2009) 94
god, people of Levison, Filled with the Spirit (2009) 91
ground Levison, Filled with the Spirit (2009) 91, 94, 101
hades Levison, The Greek Life of Adam and Eve (2023) 622
hasidim, early synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
healing Levison, Filled with the Spirit (2009) 91, 94
heavenly temple, in ezekiel Ganzel and Holtz, Contextualizing Jewish Temples (2020) 130, 133, 137
heschel, avraham yoshua Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 485
homer Cover, Philo of Alexandria: On the Change of Names (2023) 515
homiletical material Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
hope Levison, Filled with the Spirit (2009) 91, 94
huldah, preaching to women Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
human/humankind Levison, Filled with the Spirit (2009) 91
humanity, inheritance nan
idol/idolatry Levison, Filled with the Spirit (2009) 91, 94
inspiration Levison, Filled with the Spirit (2009) 91, 94, 101
intercession Levison, The Greek Life of Adam and Eve (2023) 622
isaac Levison, The Greek Life of Adam and Eve (2023) 622
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 515
israel Levison, The Greek Life of Adam and Eve (2023) 622
israelite, exiles Levison, Filled with the Spirit (2009) 91
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 515; Levison, The Greek Life of Adam and Eve (2023) 622
josephus Goodman, Judaism in the Roman World: Collected Essays (2006) 223
judah, r. Goodman, Judaism in the Roman World: Collected Essays (2006) 223
judean calendar plaques Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
judgment Levison, The Greek Life of Adam and Eve (2023) 622
kabod Ganzel and Holtz, Contextualizing Jewish Temples (2020) 126, 130, 133
leontopolis, temples Levine, The Ancient Synagogue, The First Thousand Years (2005) 96
life, concept of Levison, Filled with the Spirit (2009) 101
life, israelite/jewish Levison, Filled with the Spirit (2009) 94
logos Cover, Philo of Alexandria: On the Change of Names (2023) 515
magic Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
marketplace Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
maṣṣartu Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
meir, r. Goodman, Judaism in the Roman World: Collected Essays (2006) 223
memory Cover, Philo of Alexandria: On the Change of Names (2023) 515
men of the great assembly, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
menorah Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
midrash, and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
mikdash me'at, as holy site of the few" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 111, 119, 122
mikdash me'at, as metaphor for deitys accessibility in exile" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 108, 109, 126, 133, 137
mikdash me'at, as portable holy object" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 106
mikdash me'at, as reduced-use temple" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119, 120, 122
mikdash me'at, as synagogue" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 107, 108, 111, 112
mikdash me'at, as temporary sanctuary" '183.0_137.0@toknit Ganzel and Holtz, Contextualizing Jewish Temples (2020) 126
miqdash meat (lesser, diminished sanctuary) Levine, The Ancient Synagogue, The First Thousand Years (2005) 24, 357
moses, origin of torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
moses Levison, The Greek Life of Adam and Eve (2023) 622
ner tamid (eternal light) Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
nevoraya Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
new moon, visiting a prophet Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
north africa, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 96
odysseus Cover, Philo of Alexandria: On the Change of Names (2023) 515
onias iv Levine, The Ancient Synagogue, The First Thousand Years (2005) 96
oracles Levison, Filled with the Spirit (2009) 91
orientation of synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
patriarchs (biblical), origin of amidah Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
penelope Cover, Philo of Alexandria: On the Change of Names (2023) 515
pentateuch Cover, Philo of Alexandria: On the Change of Names (2023) 515
pergamum Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
pharaoh Levison, The Greek Life of Adam and Eve (2023) 622
pharisees Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 622
pottery, ceramics Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
prayer, biblical models Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prayer, communal, public Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prayer, diaspora Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prayer, first temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
preacher, preaching Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
priest Levison, Filled with the Spirit (2009) 94
priestly courses, mishmarot Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
priestly courses Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
prophecy Levison, Filled with the Spirit (2009) 91
prophets, at city-gate Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prophets, listening to, visiting Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prophets, origin of amidah Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
prophets, torah reading (early) Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
r. joshua b. levi Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
rabbanites Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
reading, diaspora Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
redemption nan
repent/repentance Levison, Filled with the Spirit (2009) 94
righteousness Levison, The Greek Life of Adam and Eve (2023) 622
sabbath, in h Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
sabbath, in p Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
sabbath, visiting a prophet Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
sacrifi ce Goodman, Judaism in the Roman World: Collected Essays (2006) 223
sanctity, synagogue/proseuche Levine, The Ancient Synagogue, The First Thousand Years (2005) 206, 357
sanctity, temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
sanctity of, bima Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
sanctuary Levine, The Ancient Synagogue, The First Thousand Years (2005) 206, 357; Levison, Filled with the Spirit (2009) 91
second temple, in ezra Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
sentencing, adam, of Levison, The Greek Life of Adam and Eve (2023) 622
sepphoris, number of synagogues Levine, The Ancient Synagogue, The First Thousand Years (2005) 206
sheliah tzibbur, prayer leader Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
shield of david, jewish symbols Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 485
simeon hapaquli, origin of amidah Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
sin Levison, Filled with the Spirit (2009) 91
sinner Levison, The Greek Life of Adam and Eve (2023) 622
soul, as wax tablet Cover, Philo of Alexandria: On the Change of Names (2023) 515
spirit, characterizations as, and the shadow of death Levison, Filled with the Spirit (2009) 94
spirit, characterizations as, in relationship to heart Levison, Filled with the Spirit (2009) 91, 94
spirit, effects of, imagination Levison, Filled with the Spirit (2009) 94
spirit, effects of, transportation Levison, Filled with the Spirit (2009) 94
sun rays Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 485
synagogue, as mikdash me'at" Ganzel and Holtz, Contextualizing Jewish Temples (2020) 107, 111, 112
synagogue, as mikdash me'at" '183.0_3.0@temple of arad Ganzel and Holtz, Contextualizing Jewish Temples (2020) 108
synagogues, ark of the covenant Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 485
synagogues Goodman, Judaism in the Roman World: Collected Essays (2006) 223
temple Levison, Filled with the Spirit (2009) 91, 94, 101
temple of ezekiel, as a heavenly temple Ganzel and Holtz, Contextualizing Jewish Temples (2020) 130, 133, 137
temple of ezekiel, as an earthly temple Ganzel and Holtz, Contextualizing Jewish Temples (2020) 133, 137
tiberias synagogues/proseuchai, number of Levine, The Ancient Synagogue, The First Thousand Years (2005) 206
torah Goodman, Judaism in the Roman World: Collected Essays (2006) 223
torah ark, chest, shrine Levine, The Ancient Synagogue, The First Thousand Years (2005) 357
torah arks Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 485
tosefta' Goodman, Judaism in the Roman World: Collected Essays (2006) 223
trumpet Levison, The Greek Life of Adam and Eve (2023) 622
visions Levison, Filled with the Spirit (2009) 94
washing before prayer Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
wind, four Levison, The Greek Life of Adam and Eve (2023) 622
women, huldah Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
women, pauls missionary activity Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
women, synagogue attendance Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
yavnean period, rabbis and prayer Levine, The Ancient Synagogue, The First Thousand Years (2005) 24
zephaniah, preaching in synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 24