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Tiresias: The Ancient Mediterranean Religions Source Database



6283
Hebrew Bible, Ezra, 3.1-3.6


וְיִסְּדוּ הַבֹּנִים אֶת־הֵיכַל יְהוָה וַיַּעֲמִידוּ הַכֹּהֲנִים מְלֻבָּשִׁים בַּחֲצֹצְרוֹת וְהַלְוִיִּם בְּנֵי־אָסָף בַּמְצִלְתַּיִם לְהַלֵּל אֶת־יְהוָה עַל־יְדֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.


וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בֶּעָרִים וַיֵּאָסְפוּ הָעָם כְּאִישׁ אֶחָד אֶל־יְרוּשָׁלִָם׃And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.


וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.


וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.


וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordinance, as the duty of every day required;


וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD.


מִיּוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי הֵחֵלּוּ לְהַעֲלוֹת עֹלוֹת לַיהוָה וְהֵיכַל יְהוָה לֹא יֻסָּד׃From the first day of the seventh month began they to offer burnt-offerings unto the LORD; but the foundation of the temple of the LORD was not yet laid.


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

12 results
1. Hebrew Bible, Deuteronomy, 31.10, 31.12 (9th cent. BCE - 3rd cent. BCE)

31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.10. And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles," 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;"
2. Hebrew Bible, Leviticus, 23 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Numbers, 29, 28 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Psalms, 44.3, 80.9 (9th cent. BCE - 3rd cent. BCE)

44.3. אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃ 80.9. גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ׃ 44.3. Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad." 80.9. Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it."
5. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, 2 Kings, 23.22 (8th cent. BCE - 5th cent. BCE)

23.22. כִּי לֹא נַעֲשָׂה כַּפֶּסַח הַזֶּה מִימֵי הַשֹּׁפְטִים אֲשֶׁר שָׁפְטוּ אֶת־יִשְׂרָאֵל וְכֹל יְמֵי מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי יְהוּדָה׃ 23.22. For there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;"
7. Hebrew Bible, 2 Chronicles, 7.1-7.3, 7.8-7.9, 35.2, 35.4-35.13, 35.16 (5th cent. BCE - 3rd cent. BCE)

7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.2. וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 7.2. וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 7.3. וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 7.8. וַיַּעַשׂ שְׁלֹמֹה אֶת־הֶחָג בָּעֵת הַהִיא שִׁבְעַת יָמִים וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מְאֹד מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרָיִם׃ 7.9. וַיַּעֲשׂוּ בַּיּוֹם הַשְּׁמִינִי עֲצָרֶת כִּי חֲנֻכַּת הַמִּזְבֵּחַ עָשׂוּ שִׁבְעַת יָמִים וְהֶחָג שִׁבְעַת יָמִים׃ 35.2. אַחֲרֵי כָל־זֹאת אֲשֶׁר הֵכִין יֹאשִׁיָּהוּ אֶת־הַבַּיִת עָלָה נְכוֹ מֶלֶךְ־מִצְרַיִם לְהִלָּחֵם בְּכַרְכְּמִישׁ עַל־פְּרָת וַיֵּצֵא לִקְרָאתוֹ יֹאשִׁיָּהוּ׃ 35.2. וַיַּעֲמֵד הַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם וַיְחַזְּקֵם לַעֲבוֹדַת בֵּית יְהוָה׃ 35.4. וְהָכִונוּ לְבֵית־אֲבוֹתֵיכֶם כְּמַחְלְקוֹתֵיכֶם בִּכְתָב דָּוִיד מֶלֶךְ יִשְׂרָאֵל וּבְמִכְתַּב שְׁלֹמֹה בְנוֹ׃ 35.5. וְעִמְדוּ בַקֹּדֶשׁ לִפְלֻגּוֹת בֵּית הָאָבוֹת לַאֲחֵיכֶם בְּנֵי הָעָם וַחֲלֻקַּת בֵּית־אָב לַלְוִיִּם׃ 35.6. וְשַׁחֲטוּ הַפָּסַח וְהִתְקַדְּשׁוּ וְהָכִינוּ לַאֲחֵיכֶם לַעֲשׂוֹת כִּדְבַר־יְהוָה בְּיַד־מֹשֶׁה׃ 35.7. וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי־עִזִּים הַכֹּל לַפְּסָחִים לְכָל־הַנִּמְצָא לְמִסְפַּר שְׁלֹשִׁים אֶלֶף וּבָקָר שְׁלֹשֶׁת אֲלָפִים אֵלֶּה מֵרְכוּשׁ הַמֶּלֶךְ׃ 35.8. וְשָׂרָיו לִנְדָבָה לָעָם לַכֹּהֲנִים וְלַלְוִיִּם הֵרִימוּ חִלְקִיָּה וּזְכַרְיָהוּ וִיחִיאֵל נְגִידֵי בֵּית הָאֱלֹהִים לַכֹּהֲנִים נָתְנוּ לַפְּסָחִים אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וּבָקָר שְׁלֹשׁ מֵאוֹת׃ 35.9. וכונניהו [וְכָנַנְיָהוּ] וּשְׁמַעְיָהוּ וּנְתַנְאֵל אֶחָיו וַחֲשַׁבְיָהוּ וִיעִיאֵל וְיוֹזָבָד שָׂרֵי הַלְוִיִּם הֵרִימוּ לַלְוִיִּם לַפְּסָחִים חֲמֵשֶׁת אֲלָפִים וּבָקָר חֲמֵשׁ מֵאוֹת׃ 35.11. וַיִּשְׁחֲטוּ הַפָּסַח וַיִּזְרְקוּ הַכֹּהֲנִים מִיָּדָם וְהַלְוִיִּם מַפְשִׁיטִים׃ 35.12. וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃ 35.13. וַיְבַשְּׁלוּ הַפֶּסַח בָּאֵשׁ כַּמִּשְׁפָּט וְהַקֳּדָשִׁים בִּשְּׁלוּ בַּסִּירוֹת וּבַדְּוָדִים וּבַצֵּלָחוֹת וַיָּרִיצוּ לְכָל־בְּנֵי הָעָם׃ 35.16. וַתִּכּוֹן כָּל־עֲבוֹדַת יְהוָה בַּיּוֹם הַהוּא לַעֲשׂוֹת הַפֶּסַח וְהַעֲלוֹת עֹלוֹת עַל מִזְבַּח יְהוָה כְּמִצְוַת הַמֶּלֶךְ יֹאשִׁיָּהוּ׃ 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 7.2. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’S house." 7.3. And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’" 7.8. So Solomon held the feast at that time seven days, and all Israel with him, a very great congregation, from the entrance of Hamath unto the Brook of Egypt." 7.9. And on the eighth day they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days." 35.2. And he set the priests in their charges, and encouraged them to the service of the house of the LORD." 35.4. And prepare ye after your fathers’houses by your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son." 35.5. And stand in the holy place according to the divisions of the fathers’houses of your brethren the children of the people, and [let there be for each] a portion of a father’s house of the Levites." 35.6. And kill the passover lamb, and sanctify yourselves, and prepare for your brethren, to do according to the word of the LORD by the hand of Moses.’" 35.7. And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks; these were of the king’s substance." 35.8. And his princes gave willingly unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave unto the priests for the passover-offerings two thousand and six hundred [small cattle], and three hundred oxen." 35.9. Coiah also, and Shemaiah and Nethanel, his brethren, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave unto the Levites for the passover-offerings five thousand [small cattle], and five hundred oxen." 35.10. So the service was prepared, and the priests stood in their place, and the Levites by their courses, according to the king’s commandment." 35.11. And they killed the passover lamb, and the priests dashed [the blood, which they received] of their hand, and the Levites flayed them." 35.12. And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen." 35.13. And they roasted the passover with fire according to the ordice; and the holy offerings sod they in pots, and in caldrons, and in pans, and carried them quickly to all the children of the people." 35.16. So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt-offerings upon the altar of the LORD, according to the commandment of king Josiah."
8. Hebrew Bible, Ezra, 3.2-3.6, 6.19-6.20 (5th cent. BCE - 4th cent. BCE)

3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.3. וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃ 3.4. וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃ 3.5. וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃ 3.6. מִיּוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי הֵחֵלּוּ לְהַעֲלוֹת עֹלוֹת לַיהוָה וְהֵיכַל יְהוָה לֹא יֻסָּד׃ 6.19. וַיַּעֲשׂוּ בְנֵי־הַגּוֹלָה אֶת־הַפָּסַח בְּאַרְבָּעָה עָשָׂר לַחֹדֶשׁ הָרִאשׁוֹן׃ 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God." 3.3. And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening." 3.4. And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;" 3.5. and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD." 3.6. From the first day of the seventh month began they to offer burnt-offerings unto the LORD; but the foundation of the temple of the LORD was not yet laid." 6.19. And the children of the captivity kept the passover upon the fourteenth day of the first month." 6.20. For the priests and the Levites had purified themselves together; all of them were pure; and they killed the passover lamb for all the children of the captivity, and for their brethren the priests, and for themselves."
9. Hebrew Bible, Nehemiah, 7.72, 8.13-8.18, 13.6-13.7 (5th cent. BCE - 4th cent. BCE)

7.72. וַיֵּשְׁבוּ הַכֹּהֲנִים וְהַלְוִיִּם וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וּמִן־הָעָם וְהַנְּתִינִים וְכָל־יִשְׂרָאֵל בְּעָרֵיהֶם וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בְּעָרֵיהֶם׃ 8.13. וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 8.14. וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.15. וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃ 8.16. וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃ 8.17. וַיַּעֲשׂוּ כָל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכּוֹת וַיֵּשְׁבוּ בַסֻּכּוֹת כִּי לֹא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיּוֹם הַהוּא וַתְּהִי שִׂמְחָה גְּדוֹלָה מְאֹד׃ 8.18. וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃ 13.6. וּבְכָל־זֶה לֹא הָיִיתִי בִּירוּשָׁלִָם כִּי בִּשְׁנַת שְׁלֹשִׁים וּשְׁתַּיִם לְאַרְתַּחְשַׁסְתְּא מֶלֶךְ־בָּבֶל בָּאתִי אֶל־הַמֶּלֶךְ וּלְקֵץ יָמִים נִשְׁאַלְתִּי מִן־הַמֶּלֶךְ׃ 13.7. וָאָבוֹא לִירוּשָׁלִָם וָאָבִינָה בָרָעָה אֲשֶׁר עָשָׂה אֶלְיָשִׁיב לְטוֹבִיָּה לַעֲשׂוֹת לוֹ נִשְׁכָּה בְּחַצְרֵי בֵּית הָאֱלֹהִים׃ 7.72. So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinim, and all Israel, dwelt in their cities. And when the seventh month was come, and the children of Israel were in their cities," 8.13. And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law." 8.14. And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;" 8.15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’" 8.16. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim." 8.17. And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness." 8.18. Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;" 13.6. But in all this time I was not at Jerusalem; for in the two and thirtieth year of Artaxerxes king of Babylon I went unto the king, and after certain days asked I leave of the king;" 13.7. and I came to Jerusalem, and understood the evil that Eliashib had done for Tobiah, in preparing him a chamber in the courts of the house of God."
10. Septuagint, 2 Maccabees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.10-2.18, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.12, 2.16, 2.17, 2.18, 10.6 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'
11. Mishnah, Pesahim, 5.1 (1st cent. CE - 3rd cent. CE)

5.1. The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it."
12. Babylonian Talmud, Arakhin, None (3rd cent. CE - 6th cent. CE)

32b. אמר אביי הכי קאמר עד גמלא בגליל עד גדוד בעבר הירדן וחדיד ואונו וירושלים ביהודה,רבא אמר גמלא בגליל לאפוקי גמלא דשאר ארצות גדוד בעבר הירדן לאפוקי גדוד דשאר ארצות אינך דלא איכא דכותייהו לא איצטריך ליה,וירושלים מי מיחלט בה והתניא עשרה דברים נאמרו בירושלים אין הבית חלוט בה,אמר רבי יוחנן כירושלים דמוקפת חומה מימות יהושע בן נון ולא כירושלים דאילו ירושלים אין הבית חלוט בה ואילו הכא הבית חלוט בהן רב אשי אמר לאו אמר רב יוסף תרי קדש הוו ה"נ תרי ירושלים הוו,תניא ישמעאל בר' יוסי למה מנו חכמים את אלו שכשעלו בני הגולה מצאו אלו וקידשום אבל ראשונות בטלו משבטלה קדושת הארץ קסבר קדושה ראשונה קידשה לשעתה ולא קידשה לעתיד לבא,ורמינהי א"ר ישמעאל בר' יוסי וכי אלו בלבד היו והלא כבר נאמר (דברים ג, ד) ששים עיר כל חבל ארגוב כל אלה ערים בצורות אלא למה מנו חכמים את אלו שכשעלו בני הגולה מצאו אלו וקידשום קידשום הא אמרינן דלא צריך לקדושינהו אלא מנאום,ולא אלו בלבד אלא כל שתעלה לך מסורת בידך מאבותיך שמוקפת חומה מימות יהושע בן נון כל מצות הללו נוהגות בה מפני שקדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא,איבעית אימא תרי תנאי ואליבא דר' ישמעאל ואיבעית אימא חד מינייהו ר' אלעזר בר יוסי אמרה דתניא ר"א בר יוסי אומר אשר לוא חומה אע"פ שאין לו עכשיו והיה לו קודם לכן,מאי טעמא דמ"ד קדושה ראשונה קידשה לשעתה ולא קידשה לעתיד לבא דכתיב (נחמיה ח יז) ויעשו בני הגולה השבים מן השבי סוכות וישבו בסוכות כי לא עשו מימי יהושע בן נון כן בני ישראל וגו' ותהי שמחה גדולה מאד אפשר בא דוד ולא עשו סוכות עד שבא עזרא,אלא מקיש ביאתם בימי עזרא לביאתם בימי יהושע מה ביאתם בימי יהושע מנו שמיטין ויובלות וקדשו ערי חומה אף ביאתן בימי עזרא מנו שמיטין ויובלות וקדשו ערי חומה,ואומר (דברים ל, ה) והביאך ה' אלהיך אל הארץ אשר ירשו אבותיך וירשתה מקיש ירושתך לירושת אבותיך מה ירושת אבותיך בחידוש כל דברים הללו אף ירושתך בחידוש כל דברים הללו,ואידך דבעי רחמי על יצר דעבודה זרה ובטליה ואגין זכותא עלייהו כי סוכה,והיינו דקא קפיד קרא עילויה דיהושע דבכל דוכתא כתיב יהושע והכא כתיב (נחמיה ח, יז) ישוע בשלמא משה לא בעא רחמי דלא הוה זכותא דארץ ישראל אלא יהושע דהוה ליה זכותא דארץ ישראל אמאי לא ליבעי רחמי,והא כתיב אשר ירשו אבותיך וירשתה הכי קאמר כיון דירשו אבותיך ירשת את,ומי מנו שמיטין ויובלות השתא משגלו שבט ראובן ושבט גד וחצי שבט מנשה בטלו יובלות עזרא דכתיב ביה (עזרא ב, סד) כל הקהל כאחד ארבע רבוא אלפים ושש מאות וששים הוה מני,דתניא משגלו שבט ראובן ושבט גד וחצי שבט המנשה בטלו יובלות שנאמר (ויקרא כה, י) וקראתם דרור בארץ לכל יושביה בזמן שכל יושביה עליה ולא בזמן שגלו מקצתן,יכול היו עליה והן מעורבין שבט בנימין ביהודה ושבט יהודה בבנימין יהא יובל נוהג תלמוד לומר לכל יושביה בזמן שיושביה כתיקונן ולא בזמן שהן מעורבין,א"ר נחמן בר יצחק מנו יובלות לקדש שמיטין 32b. bAbaye said: Thisis what the ibaraita bis saying: Until Gamla in the Galilee,i.e., all towns in the Galilee from Gamla southward were surrounded by a wall from the era of Joshua, son of Nun; bandlikewise, all towns buntil Gedod in Transjordan,which is the easternmost city, were surrounded by a wall; band Ḥadid and Ono and Jerusalem in Judeawere surrounded by a wall from the era of Joshua, son of Nun., bRava saida different explanation: The ibaraitais elucidating the mishna, which mentions these cities. The ibaraitais teaching that the bGamlareferred to in the mishna is the one bin the Galilee, to the exclusion ofany bGamlafound bin other lands,i.e., Judea and Transjordan. Likewise, bGedodis the one bin Transjordan, to the exclusion of Gedod in other lands,Judea and the Galilee. In the same vein, Ḥadid, Ono, and Jerusalem are specifically the cities in Judea known by those names. With regard to bthose othercities mentioned in the mishna, e.g., Yodfat, bsince there are nocities in other lands bwith similarnames, bit was not necessaryfor the itannaof the ibaraitato state them.,The Gemara asks: bAndis ownership of a house in bJerusalemtransferred in bperpetuityto the buyer after one year, in the manner of houses of walled cities? bBut isn’t it taughtin a ibaraita /i: bTen matters were stated with regard to Jerusalem,one of which is that ownership of ba housesituated in Jerusalem is bnottransferred in bperpetuityone year after its sale?, bRabbi Yoḥa said:The itannameans that ownership of a house may be transferred in perpetuity in any city that is blike Jerusalem,i.e., bwhich is surrounded by a wall from the era of Joshua, son of Nun, butthe ihalakhawith regard to such a city is bnot like Jerusalemitself, bsince whilewith regard to bJerusalem,ownership of ba houseinside it is bnottransferred in bperpetuity, here,with regard to cities similar to Jerusalem, ba house in themmay be transferred in bperpetuityto the buyer. bRav Ashi saida different answer: bDidn’t Rav Yosef sayin resolution of another difficulty: bThere were twoplaces called bKadesh? Here, too,one can say that bthere were twoplaces called bJerusalemin Judea, and the mishna is referring to the one where ownership of houses transfers in perpetuity.,§ With regard to the cities listed in the mishna, bit is taughtin a ibaraitathat bRabbi Yishmael, son of Rabbi Yosei,says: bWhy did the Sages countspecifically bthesecities as those walled since the days of Joshua, son of Nun? They counted them bbecause when the exiles ascendedto Eretz Yisrael from Babylonia, bthey discovered thesecities band sanctified them; butthe sanctity of the bfirstwalled cities bwas nullified when the sanctity of the land was nullifiedand the Jewish people were exiled. The Gemara notes: Apparently, Rabbi Yishmael, son of Rabbi Yosei, bholdsthat the binitial consecrationof Eretz Yisrael in the days of Joshua bconsecratedit bfor its time,until the exile, bbut did not consecrateEretz Yisrael bforever. /b,The Gemara asks: bBut raise a contradictionfrom another ibaraita /i: bRabbi Yishmael, son of Rabbi Yosei, said: And were thesecities enumerated in the mishna the bonlywalled cities from the days of Joshua? bBut isn’t it already stated:“There was not a city that we took not from them; bsixty cities, all the region of Argob…all these cities were fortified with high walls,gates, and bars” (Deuteronomy 3:4–5)? bRather, why did the Sagesspecifically bcount thesecities? They counted them bbecause when the exiles ascendedfrom Babylonia bthey discovered these and sanctified them.The Gemara interjects: Can the ibaraitareally mean that they bsanctified them? But we saylater in the same ibaraitathat bit is not necessary to sanctifythem. bRather,the ibaraitameans that btheyfound these cities and bcounted themin the mishna.,The ibaraitacontinues: bAnd not only these; rather,with regard to banycity for bwhich you receive a tradition from your ancestors that it is surrounded by a wall from the days of Joshua, son of Nun, all these mitzvotof walled cities bare observed in it, due tothe fact that the binitial consecrationof Eretz Yisrael bconsecratedit bfor its time and consecratedit bforever.Evidently, Rabbi Yishmael, son of Rabbi Yosei, holds that the initial consecration of Eretz Yisrael is eternal.,The Gemara responds: bIf you wish, saythat this is a dispute between btwo itanna’im /i, andthey disagree bwith regard tothe opinion bof Rabbi Yishmael,son of Rabbi Yosei. bAnd if you wish, sayinstead that boneof the ibaraitot /i, specifically the second one, was actually bsaidby bRabbi Elazar bar Yosei. As it is taughtin a ibaraitathat bRabbi Elazar bar Yosei says:Since the verse states: b“Which has [ ilo /i] a wall,”with ilowritten with an ialef /i, according to which the verse may also be taken to mean: Which does not have a wall, this indicates that beven ifa city bdoes not havea wall bnow, but it hada wall bbefore,in the era of Joshua, son of Nun, it retains its status as a walled city.,§ The Gemara asks: bWhat is the reasoning of the one who saysthat the binitial consecrationof Eretz Yisrael bconsecratedit bfor its time, but did not consecrateit bforever? Asit is taught in a ibaraita /i: bIt is writtenwith regard to the return from Babylonia: b“And all the congregation of those that were coming back out of the captivity made isukkot /i, and dwelt in isukkot /i, for since the days of Joshua, son of Nun,unto that day bthe children of Israel had not done so. And there was very great joy”(Nehemiah 8:17). Now, is it bpossiblethat King bDavid came andthe Jews in his time and all subsequent generations bdid not make isukkot /i, until Ezra came? /b, bRather,when the verse states: “For since the days of Joshua,” it means to bcompare their arrivalin Eretz Yisrael bin the days of Ezra to their arrival in the days of Joshua: Just aswith regard to btheir arrival in the days of Joshua, they counted SabbaticalYears band JubileeYears band they sanctified walled cities, so too,with regard to btheir arrival in the days of Ezra, they counted SabbaticalYears band JubileeYears band they sanctified walled cities. /b, bAndso it bsayswith regard to the return of the Jews from exile: b“And the Lord your God will bring you into the land that your fathers possessed, and you shall possess it”(Deuteronomy 30:5). The verse bcompares your possession to the possession of your fathers: Just as the possession of your fatherscame bwith the renewal of all these matters,i.e., the Sabbatical Year and the Jubilee Year, and iterumotand tithes, bso too your possessioncomes bwith the renewal of all these matters,as the initial consecration was nullified.,The Gemara asks: bAndthe itannawho maintains bthe otheropinion, that the initial consecration of Eretz Yisrael is eternal, how does he interpret the verse in Nehemiah? The Gemara answers that when the verse states: “For since the days of Joshua,” this is not referring to actual isukkot /i; rather, the verse means bthatEzra bprayed for mercy with regard tothe evil binclination of idol worship and nullified it, and the meritof his prayer bprotected them like a isukka /i. /b,The Gemara adds: bAnd this isthe reason bthat the verse criticizes Joshuafor not praying for the removal of this inclination himself. How is this criticism indicated in the verse? bAs in everyother bplacein the Bible, his name bis writtenas: bYehoshua, and here it is written: Yeshua.The Gemara explains why the verse singles out Joshua for criticism: bGranted, Moses,the first leader of the Jewish people, bdid not pray for mercythat this inclination should be removed, basat the time bthere was no merit of Eretz Yisrael; but Joshua, who had the merit of Eretz Yisrael, why didn’t he pray for mercythat this inclination should be nullified?,The Gemara asks: bButaccording to the opinion that the initial consecration was not nullified, bisn’t it written: “Which your fathers possessed and you shall possess it”?This verse apparently indicates that it was necessary to sanctify Eretz Yisrael a second time. The Gemara answers: According to this opinion, bthisis what the verse bis saying: Since your fathers possessedthe land, byoutoo bpossessit, and there is no need to sanctify it again.,The ibaraitacited earlier teaches that the Jews began counting the Jubilee Year upon their return from exile. The Gemara asks: bBut did they count SabbaticalYears band JubileeYears in the days of Ezra? bNow,if bfromthe time bthat the tribe of Reuben and the tribe of Gad and half the tribe of Manasseh were exiled(see I Chronicles 5:26) the counting of bJubileeYears was bnullified,despite the fact that a majority of Jews lived in Eretz Yisrael, then in the time of bEzra,about bwhich it is written: “The whole congregation together was 42,360”(Ezra 2:64), bwouldthey have bcountedJubilee Years?, bAs it is taughtin a ibaraita /i: bFromthe time bthat the tribe of Reuben and the tribe of Gad and half the tribe of Manasseh were exiled,the counting of bJubileeYears was bnullified, as it is stated: “And you shall proclaim liberty throughout the land to all its inhabitants;it shall be a Jubilee for you” (Leviticus 25:10), indicating that the ihalakhotof the Jubilee Year apply only bwhen all its inhabitants are inEretz Yisrael, band not when some of them have been exiled. /b,The ibaraitacontinues: One bmighthave thought that if all the Jews bwereliving binEretz Yisrael, bbut they are intermingled,e.g., bthe tribe of Benjaminis living binthe portion of the tribe of bJudah, and the tribe of Judah inthe portion of the tribe of bBenjamin,that the bJubileeYear bshould be in effect.Therefore, bthe verse states: “To all its inhabitants,”which teaches that the Jubilee Year applies only bwhen its inhabitantsare living baccording to theirproper barrangment, and not when they are intermingled.How, then, could those who returned from exile have counted the Jubilee Years?, bRav Naḥman bar Yitzḥak said: They counted JubileeYears in order bto sanctify SabbaticalYears. That is, at the end of every seven cycles of the Sabbatical Year they would count the fiftieth year as a Jubilee Year, so that the next Sabbatical cycle would begin in its proper time, in the fifty-first year. Nevertheless, the ihalakhotof the Jubilee Year were not in effect.


Subjects of this text:

subject book bibliographic info
altar Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 79
chislev Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229
chronicler Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41, 42
commandments Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41
diaspora Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229
elephantine Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 206
ezra Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41, 42, 43, 79
festivals,and tamid service' Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 34
festivals Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229
haqhel Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 43, 79
high priest Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
jerusalem Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 206
josephus Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 79
judaea Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 206
lordship of yahweh Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 34
nehemiah Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41, 42, 43
pesaḥ,passover Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41, 42
pilgrimage Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 42, 79
qumran psalms scroll Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
rosh hashana Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 79
sacrifices Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 43, 79
solomon Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 42, 43
sukka Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 42, 43, 79
sukkot Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229
tamid service,components Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 34
tamid service,priests,role of Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
tamid service,psalms at Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
tamid service,significance Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
tamid service,time of Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 36
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41, 43
yom kippur Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 79
zion Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 206