1. Hebrew Bible, Deuteronomy, 6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ | 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." |
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2. Hebrew Bible, Exodus, 2.5-2.10, 2.15, 19.10-19.19, 33.11-33.23 (9th cent. BCE - 3rd cent. BCE)
| 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃ 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17. וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15. וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16. וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ | 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’" 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother." 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it." 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’" 33.15. And he said unto Him: ‘If Thy presence go not with me, carry us not up hence." 33.16. For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’" 33.17. And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’" |
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3. Hebrew Bible, Genesis, a b c d\n0 "17.15" "17.15" "17 15"\n1 1 1 1 None\n2 1.1 1.1 1 1\n3 1.10 1.10 1 10\n4 1.12 1.12 1 12\n.. ... ... ... ...\n81 6.20 6.20 6 20\n82 7.14 7.14 7 14\n83 8.1 8.1 8 1\n84 9.15 9.15 9 15\n85 9.2 9.2 9 2\n\n[86 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Hosea, 3.2, 3.5 (9th cent. BCE - 3rd cent. BCE)
| 3.2. וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֵתֶךְ שְׂעֹרִים׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ | 3.2. So I bought her to me for fifteen pieces of silver and a homer of barley, and a half-homer of barley;" 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." |
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5. Hebrew Bible, Job, 1.6, 2.1, 38.1-38.17 (9th cent. BCE - 3rd cent. BCE)
| 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.2. כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃ 38.2. מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃ 38.3. אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 38.3. כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃ 38.4. אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה׃ 38.4. כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב׃ 38.5. מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃ 38.6. עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ 38.9. בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃ 38.11. וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃ 38.12. הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר [יִדַּעְתָּה] [הַשַּׁחַר] מְקֹמוֹ׃ 38.13. לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃ 38.14. תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃ 38.15. וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃ 38.16. הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃ 38.17. הֲנִגְלוּ לְךָ שַׁעֲרֵי־מָוֶת וְשַׁעֲרֵי צַלְמָוֶת תִּרְאֶה׃ | 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 38.1. Then the LORD answered Job out of the whirlwind, and said:" 38.2. Who is this that darkeneth counsel By words without knowledge?" 38.3. Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me." 38.4. Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding." 38.5. Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?" 38.6. Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof," 38.7. When the morning stars sang together, And all the sons of God shouted for joy?" 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" 38.9. When I made the cloud the garment thereof, And thick darkness a swaddlingband for it," 38.10. And prescribed for it My decree, And set bars and doors," 38.11. And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?" 38.12. Hast thou commanded the morning since thy days began, And caused the dayspring to know its place;" 38.13. That it might take hold of the ends of the earth, And the wicked be shaken out of it?" 38.14. It is changed as clay under the seal; And they stand as a garment." 38.15. But from the wicked their light is withholden, And the high arm is broken." 38.16. Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? ." 38.17. Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death?" |
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6. Hebrew Bible, Leviticus, 11.9-11.12, 19.18-19.19 (9th cent. BCE - 3rd cent. BCE)
| 11.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃ 11.11. וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃ 11.12. כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ | 11.9. These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat." 11.10. And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you," 11.11. and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation." 11.12. Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." |
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7. Hebrew Bible, Micah, 5.1-5.3 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וְהִכְרַתִּי עָרֵי אַרְצֶךָ וְהָרַסְתִּי כָּל־מִבְצָרֶיךָ׃ 5.1. וְאַתָּה בֵּית־לֶחֶם אֶפְרָתָה צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָה מִמְּךָ לִי יֵצֵא לִהְיוֹת מוֹשֵׁל בְּיִשְׂרָאֵל וּמוֹצָאֹתָיו מִקֶּדֶם מִימֵי עוֹלָם׃ 5.2. לָכֵן יִתְּנֵם עַד־עֵת יוֹלֵדָה יָלָדָה וְיֶתֶר אֶחָיו יְשׁוּבוּן עַל־בְּנֵי יִשְׂרָאֵל׃ 5.3. וְעָמַד וְרָעָה בְּעֹז יְהוָה בִּגְאוֹן שֵׁם יְהוָה אֱלֹהָיו וְיָשָׁבוּ כִּי־עַתָּה יִגְדַּל עַד־אַפְסֵי־אָרֶץ׃ | 5.1. But thou, Beth-lehem Ephrathah, Which art little to be among the thousands of Judah, Out of thee shall one come forth unto Me that is to be ruler in Israel; Whose goings forth are from of old, from ancient days." 5.2. Therefore will He give them up, Until the time that she who travaileth hath brought forth; Then the residue of his brethren shall return with the children of Israel." 5.3. And he shall stand, and shall feed his flock in the strength of the LORD, In the majesty of the name of the LORD his God; And they shall abide, for then shall he be great unto the ends of the earth." |
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8. Hebrew Bible, Numbers, 18.15, 20.28, 25.1-25.9, 28.2 (9th cent. BCE - 3rd cent. BCE)
| 18.15. כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃ 20.28. וַיַּפְשֵׁט מֹשֶׁה אֶת־אַהֲרֹן אֶת־בְּגָדָיו וַיַּלְבֵּשׁ אֹתָם אֶת־אֶלְעָזָר בְּנוֹ וַיָּמָת אַהֲרֹן שָׁם בְּרֹאשׁ הָהָר וַיֵּרֶד מֹשֶׁה וְאֶלְעָזָר מִן־הָהָר׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.1. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5. וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃ 25.6. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃ 25.7. וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ | 18.15. Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem." 20.28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount." 25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab." 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 25.5. And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’" 25.6. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting." 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." |
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9. Hebrew Bible, Psalms, 8.3, 11.4, 18.13, 29.5, 47.7, 50.1, 74.12, 95.4-95.5, 104.6-104.9, 104.13-104.18, 115.11, 117.24, 148.2, 148.8 (9th cent. BCE - 3rd cent. BCE)
| 8.3. מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃ 11.4. יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃ 18.13. מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃ 29.5. קוֹל יְהוָה שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר יְהוָה אֶת־אַרְזֵי הַלְּבָנוֹן׃ 47.7. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃ 50.1. כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָלֶף׃ 50.1. מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאוֹ׃ 74.12. וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 95.4. אֲשֶׁר בְּיָדוֹ מֶחְקְרֵי־אָרֶץ וְתוֹעֲפוֹת הָרִים לוֹ׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 104.13. מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ׃ 104.14. מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 104.16. יִשְׂבְּעוּ עֲצֵי יְהוָה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע׃ 104.17. אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ 104.18. הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃ 115.11. יִרְאֵי יְהוָה בִּטְחוּ בַיהוָה עֶזְרָם וּמָגִנָּם הוּא׃ 148.2. הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃] 148.8. אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃ | 8.3. Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger." 11.4. The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men." 18.13. At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire." 29.5. The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon." 47.7. Sing praises to God, sing praises; sing praises unto our King, sing praises." 50.1. A Psalm of Asaph. God, God, the LORD, hath spoken, and called the earth From the rising of the sun unto the going down thereof." 74.12. Yet God is my King of old, Working salvation in the midst of the earth." 95.4. In whose hand are the depths of the earth; The heights of the mountains are His also." 95.5. The sea is His, and He made it; And His hands formed the dry land." 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains." 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away—" 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth." 104.13. Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works." 104.14. Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth," 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 104.16. The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted;" 104.17. Wherein the birds make their nests; As for the stork, the fir-trees are her house." 104.18. The high mountains are for the wild goats; The rocks are a refuge for the conies." 115.11. Ye that fear the LORD, trust in the LORD! He is their help and their shield." 148.2. Praise ye Him, all His angels; Praise ye Him, all His hosts." 148.8. Fire and hail, snow and vapour, Stormy wind, fulfilling His word;" |
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10. Hebrew Bible, 1 Kings, 7.25 (8th cent. BCE - 5th cent. BCE)
| 7.25. עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכָל־אֲחֹרֵיהֶם בָּיְתָה׃ | 7.25. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward." |
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11. Hebrew Bible, Isaiah, 1.16-1.20, 3.10-3.12, 3.14-3.15, 7.10-7.16, 9.6-9.7, 11.1-11.10, 12.3, 12.6, 27.1, 35.1-35.10, 49.8, 49.13-49.15, 50.4-50.9, 50.11, 55.1-55.3, 55.5-55.13 (8th cent. BCE - 5th cent. BCE)
| 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 1.19. אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃ 3.11. אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ׃ 3.12. עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃ 3.14. יְהוָה בְּמִשְׁפָּט יָבוֹא עִם־זִקְנֵי עַמּוֹ וְשָׂרָיו וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם׃ 3.15. מלכם [מַה־] [לָּכֶם] תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם־אֲדֹנָי יְהוִה צְבָאוֹת׃ 7.11. שְׁאַל־לְךָ אוֹת מֵעִם יְהוָה אֱלֹהֶיךָ הַעְמֵק שְׁאָלָה אוֹ הַגְבֵּהַּ לְמָעְלָה׃ 7.12. וַיֹּאמֶר אָחָז לֹא־אֶשְׁאַל וְלֹא־אֲנַסֶּה אֶת־יְהוָה׃ 7.13. וַיֹּאמֶר שִׁמְעוּ־נָא בֵּית דָּוִד הַמְעַט מִכֶּם הַלְאוֹת אֲנָשִׁים כִּי תַלְאוּ גַּם אֶת־אֱלֹהָי׃ 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ 7.15. חֶמְאָה וּדְבַשׁ יֹאכֵל לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב׃ 7.16. כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב תֵּעָזֵב הָאֲדָמָה אֲשֶׁר אַתָּה קָץ מִפְּנֵי שְׁנֵי מְלָכֶיהָ׃ 9.6. לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ 9.7. דָּבָר שָׁלַח אֲדֹנָי בְּיַעֲקֹב וְנָפַל בְּיִשְׂרָאֵל׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 12.3. וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃ 12.6. צַהֲלִי וָרֹנִּי יוֹשֶׁבֶת צִיּוֹן כִּי־גָדוֹל בְּקִרְבֵּךְ קְדוֹשׁ יִשְׂרָאֵל׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 35.1. וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃ 35.1. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃ 35.2. פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃ 35.3. חַזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כֹּשְׁלוֹת אַמֵּצוּ׃ 35.4. אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃ 35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 35.6. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃ 35.7. וְהָיָה הַשָּׁרָב לַאֲגַם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא׃ 35.8. וְהָיָה־שָׁם מַסְלוּל וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא־יַעַבְרֶנּוּ טָמֵא וְהוּא־לָמוֹ הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים לֹא יִתְעוּ׃ 35.9. לֹא־יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל־יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים׃ 49.8. כֹּה אָמַר יְהוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת׃ 49.13. רָנּוּ שָׁמַיִם וְגִילִי אָרֶץ יפצחו [וּפִצְחוּ] הָרִים רִנָּה כִּי־נִחַם יְהוָה עַמּוֹ וַעֲנִיָּו יְרַחֵם׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 50.4. אֲדֹנָי יְהֹוִה נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים׃ 50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ 50.6. גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃ 50.7. וַאדֹנָי יְהוִה יַעֲזָר־לִי עַל־כֵּן לֹא נִכְלָמְתִּי עַל־כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי־לֹא אֵבוֹשׁ׃ 50.8. קָרוֹב מַצְדִּיקִי מִי־יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי׃ 50.9. הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃ 50.11. הֵן כֻּלְּכֶם קֹדְחֵי אֵשׁ מְאַזְּרֵי זִיקוֹת לְכוּ בְּאוּר אֶשְׁכֶם וּבְזִיקוֹת בִּעַרְתֶּם מִיָּדִי הָיְתָה־זֹּאת לָכֶם לְמַעֲצֵבָה תִּשְׁכָּבוּן׃ 55.1. כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃ 55.1. הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃ 55.2. לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם׃ 55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 55.5. הֵן גּוֹי לֹא־תֵדַע תִּקְרָא וְגוֹי לֹא־יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 55.6. דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב׃ 55.7. יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃ 55.8. כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃ 55.9. כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם׃ 55.11. כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 55.13. תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ תחת [וְתַחַת] הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַיהוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת׃ | 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool." 1.19. If ye be willing and obedient, Ye shall eat the good of the land;" 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 3.10. Say ye of the righteous, that it shall be well with him; For they shall eat the fruit of their doings." 3.11. Woe unto the wicked! it shall be ill with him; For the work of his hands shall be done to him." 3.12. As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths." 3.14. The LORD will enter into judgment With the elders of His people, and the princes thereof: ‘It is ye that have eaten up the vineyard; The spoil of the poor is in your houses;" 3.15. What mean ye that ye crush My people, And grind the face of the poor?’ Saith the Lord, the GOD of hosts." 7.10. And the LORD spoke again unto Ahaz, saying:" 7.11. ’Ask thee a sign of the LORD thy God: ask it either in the depth, or in the height above.’" 7.12. But Ahaz said: ‘I will not ask, neither will I try the LORD.’" 7.13. And he said: ‘Hear ye now, O house of David: Is it a small thing for you to weary men, that ye will weary my God also?" 7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel." 7.15. Curd and honey shall he eat, when he knoweth to refuse the evil, and choose the good." 7.16. Yea, before the child shall know to refuse the evil, and choose the good, the land whose two kings thou hast a horror of shall be forsaken." 9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this." 9.7. The Lord sent a word into Jacob, and it hath lighted upon Israel." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea." 11.10. And it shall come to pass in that day, That the root of Jesse, that standeth for an ensign of the peoples, Unto him shall the nations seek; And his resting-place shall be glorious." 12.3. Therefore with joy shall ye draw water Out of the wells of salvation." 12.6. Cry aloud and shout, thou inhabitant of Zion, For great is the Holy One of Israel in the midst of thee.’" 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea." 35.1. The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose." 35.2. It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God." 35.3. Strengthen ye the weak hands, And make firm the tottering knees." 35.4. Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you." 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped." 35.6. Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert." 35.7. And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes." 35.8. And a highway shall be there, and a way, And it shall be called The way of holiness; The unclean shall not pass over it; but it shall be for those; The wayfaring men, yea fools, shall not err therein." 35.9. No lion shall be there, Nor shall any ravenous beast go up thereon, They shall not be found there; But the redeemed shall walk there;" 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 49.8. Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;" 49.13. Sing, O heavens, and be joyful, O earth, And break forth into singing, O mountains; For the LORD hath comforted His people, And hath compassion upon His afflicted." 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’" 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee." 50.4. The Lord GOD hath given me The tongue of them that are taught, That I should know how to sustain with words him that is weary; He wakeneth morning by morning, He wakeneth mine ear To hear as they that are taught." 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." 50.6. I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting." 50.7. For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed." 50.8. He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me." 50.9. Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up." 50.11. Behold, all ye that kindle a fire, That gird yourselves with firebrands, Begone in the flame of your fire, And among the brands that ye have kindled. This shall ye have of My hand; Ye shall lie down in sorrow." 55.1. Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price." 55.2. Wherefore do ye spend money for that which is not bread? And your gain for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness." 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David." 55.5. Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee; Because of the LORD thy God, And for the Holy One of Israel, for He hath glorified thee." 55.6. Seek ye the LORD while He may be found, Call ye upon Him while He is near;" 55.7. Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon" 55.8. For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD." 55.9. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts." 55.10. For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;" 55.11. So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper." 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands." 55.13. Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off." |
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12. Hebrew Bible, Judges, 6.36-6.40 (8th cent. BCE - 5th cent. BCE)
| 6.36. וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אִם־יֶשְׁךָ מוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃ 6.37. הִנֵּה אָנֹכִי מַצִּיג אֶת־גִּזַּת הַצֶּמֶר בַּגֹּרֶן אִם טַל יִהְיֶה עַל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ חֹרֶב וְיָדַעְתִּי כִּי־תוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃ 6.38. וַיְהִי־כֵן וַיַּשְׁכֵּם מִמָּחֳרָת וַיָּזַר אֶת־הַגִּזָּה וַיִּמֶץ טַל מִן־הַגִּזָּה מְלוֹא הַסֵּפֶל מָיִם׃ 6.39. וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אַל־יִחַר אַפְּךָ בִּי וַאֲדַבְּרָה אַךְ הַפָּעַם אֲנַסֶּה נָּא־רַק־הַפַּעַם בַּגִּזָּה יְהִי־נָא חֹרֶב אֶל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ יִהְיֶה־טָּל׃ | 6.36. And Gid῾on said to God, If Thou wilt save Yisra᾽el by my hand, as Thou hast said," 6.37. behold, I will put a fleece of wool on the threshing floor; and if there be dew on the fleece only, and it be dry on all the ground elsewhere, then shall I know that Thou wilt save Yisra᾽el by my hand, as Thou hast said," 6.38. And it was so: for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water." 6.39. And Gid῾on said to God, Let not Thy anger burn against me, and I will speak but this once: let me prove, I pray Thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew." 6.40. And God did so that night: for it was dry on the fleece only, and there was dew on all the ground." |
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13. Hebrew Bible, Ezekiel, 29.3, 47.12 (6th cent. BCE - 5th cent. BCE)
| 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ | 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ." |
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14. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE)
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15. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE)
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16. Hebrew Bible, 2 Chronicles, 24.4 (5th cent. BCE - 3rd cent. BCE)
| 24.4. וַיְהִי אַחֲרֵיכֵן הָיָה עִם־לֵב יוֹאָשׁ לְחַדֵּשׁ אֶת־בֵּית יְהוָה׃ | 24.4. And it came to pass after this, that Joash was minded to restore the house of the LORD." |
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17. Hebrew Bible, Zechariah, 11.7, 11.12-11.13, 12.10, 13.6-13.7 (5th cent. BCE - 4th cent. BCE)
| 11.7. וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃ 11.12. וָאֹמַר אֲלֵיהֶם אִם־טוֹב בְּעֵינֵיכֶם הָבוּ שְׂכָרִי וְאִם־לֹא חֲדָלוּ וַיִּשְׁקְלוּ אֶת־שְׂכָרִי שְׁלֹשִׁים כָּסֶף׃ 11.13. וַיֹּאמֶר יְהוָה אֵלַי הַשְׁלִיכֵהוּ אֶל־הַיּוֹצֵר אֶדֶר הַיְקָר אֲשֶׁר יָקַרְתִּי מֵעֲלֵיהֶם וָאֶקְחָה שְׁלֹשִׁים הַכֶּסֶף וָאַשְׁלִיךְ אֹתוֹ בֵּית יְהוָה אֶל־הַיּוֹצֵר׃ 13.6. וְאָמַר אֵלָיו מָה הַמַּכּוֹת הָאֵלֶּה בֵּין יָדֶיךָ וְאָמַר אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי׃ 13.7. חֶרֶב עוּרִי עַל־רֹעִי וְעַל־גֶּבֶר עֲמִיתִי נְאֻם יְהוָה צְבָאוֹת הַךְ אֶת־הָרֹעֶה וּתְפוּצֶיןָ הַצֹּאן וַהֲשִׁבֹתִי יָדִי עַל־הַצֹּעֲרִים׃ | 11.7. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock." 11.12. And I said unto them: ‘If ye think good, give me my hire; and if not, forbear.’ So they weighed for my hire thirty pieces of silver." 11.13. And the LORD said unto me: ‘Cast it into the treasury, the goodly price that I was prized at of them.’ And I took the thirty pieces of silver, and cast them into the treasury, in the house of the LORD." 12.10. And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born." 13.6. And one shall say unto him: ‘What are these wounds between thy hands?’ Then he shall answer: ‘Those with which I was wounded in the house of my friends.’" 13.7. Awake, O sword, against My shepherd, And against the man that is near unto Me, Saith the LORD of hosts; Smite the shepherd, and the sheep shall be scattered; And I will turn My hand upon the little ones." |
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18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 31c. for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion. Tim. For whenever the middle term of any three numbers, cubic or square |
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19. Anon., 1 Enoch, 82.4 (3rd cent. BCE - 2nd cent. BCE)
| 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which |
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20. Anon., Jubilees, 2.2-2.7, 2.23, 28.11-28.24, 50.8 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4. --the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds 2.5. and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer 2.6. and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 28.11. for thus it is ordained and written in the heavenly tables, that no one should give his younger daughter before the elder--but the elder one giveth first and after her the younger--and the man who doeth so, they set down guilt against him in heaven, and none is righteous that doeth this thing, for this deed is evil before the Lord.... 28.12. And command thou the children of Israel that they do not this thing; let them neither take nor give the younger before they have given the elder, for it is very wicked. 28.13. And Laban said to Jacob: "Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou mayest serve me another seven years, that thou mayest pasture my sheep as thou didst in the former week. 28.14. And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years 28.15. and he gave to Rachel Bilhah, the sister of Zilpah as a handmaid. 28.16. And he served yet other seven years for Rachel, for Leah had been given to him for nothing. 28.17. And the Lord opened the womb of Leah, and she conceived and bare Jacob a son, and he called his name Reuben, on the fourteenth day of the ninth month, in the first year of the third week. 28.18. But the womb of Rachel was closed, for the Lord saw that Leah was hated and Rachel loved. 28.19. And again Jacob went in unto Leah, and she conceived, and bare Jacob a second son, and he called his name Simeon, on the twenty-first of the tenth month, and in the third year of this week. 28.20. And again Jacob went in unto Leah, and she conceived, and bare him a third son, and he called his name Levi, in the new moon of the first month in the sixth year of this week. 28.21. And again Jacob went in unto her, and she conceived, and bare him a fourth son, and he called his name Judah, on the fifteenth of the third month, in the first year of the fourth week. 28.22. And on account of all this Rachel envied Leah, for she did not bear, and she said to Jacob: "Give me children "; 28.23. and Jacob said: "Have I withheld from thee the fruits of thy womb? Have I forsaken thee? 28.24. And when Rachel saw that Leah had borne four sons to Jacob, Reuben and Simeon and Levi and Judah, she said unto him: "Go in unto Bilhah my handmaid, and she will conceive, and bear a son unto me. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. |
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21. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 0 (2nd cent. BCE - 1st cent. CE)
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22. Hebrew Bible, Daniel, 2.31-2.36, 2.44-2.45 (2nd cent. BCE - 2nd cent. BCE)
| 2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 2.32. הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃ 2.33. שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון [מִנְּהֵין] דִּי פַרְזֶל ומנהון [וּמִנְּהֵין] דִּי חֲסַף׃ 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ 2.36. דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃ 2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ | 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 2.32. As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass," 2.33. its legs of iron, its feet part of iron and part of clay." 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces." 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." 2.36. This is the dream; and we will tell the interpretation thereof before the king." 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" |
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23. Septuagint, 1 Maccabees, 15.33 (2nd cent. BCE - 2nd cent. BCE)
| 15.33. but Simon gave him this reply: "We have neither taken foreign land nor seized foreign property, but only the inheritance of our fathers, which at one time had been unjustly taken by our enemies. |
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24. Septuagint, Ecclesiasticus (Siracides), 12.3, 13.2, 13.15-13.23, 17.4, 18.13, 33.14, 40.8, 44.18, 45.4, 46.19, 50.17 (2nd cent. BCE - 2nd cent. BCE)
| 12.3. No good will come to the man who persists in evil or to him who does not give alms. 13.2. Do not lift a weight beyond your strength,nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle?The pot will strike against it, and will itself be broken. 13.2. Humility is an abomination to a proud man;likewise a poor man is an abomination to a rich one. 13.15. Every creature loves its like,and every person his neighbor; 13.16. all living beings associate by species,and a man clings to one like himself. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 13.18. What peace is there between a hyena and a dog?And what peace between a rich man and a poor man? 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 18.13. The compassion of man is for his neighbor,but the compassion of the Lord is for all living beings. He rebukes and trains and teaches them,and turns them back, as a shepherd his flock. 33.14. Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. 40.8. With all flesh, both man and beast,and upon sinners seven times more 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 46.19. Before the time of his eternal sleep,Samuel called men to witness before the Lord and his anointed:"I have not taken any ones property,not so much as a pair of shoes." And no man accused him. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. |
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25. Philo of Alexandria, On The Cherubim, 3-10 (1st cent. BCE - 1st cent. CE)
| 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with; |
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26. Philo of Alexandria, On Giants, 63-64, 62 (1st cent. BCE - 1st cent. CE)
| 62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther. |
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27. Philo of Alexandria, On The Migration of Abraham, 199-207, 198 (1st cent. BCE - 1st cent. CE)
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28. Philo of Alexandria, On The Change of Names, 122, 60-80, 121 (1st cent. BCE - 1st cent. CE)
| 121. Thus much we have thought fit to say on this subject. But, moreover, Moses also changes the name of Hosea into that of Joshua; displaying by his new name the distinctive qualities of his character; |
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29. Philo of Alexandria, On The Creation of The World, 49-52, 47 (1st cent. BCE - 1st cent. CE)
| 47. This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal. |
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30. Philo of Alexandria, Allegorical Interpretation, 3.244-3.245 (1st cent. BCE - 1st cent. CE)
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31. Philo of Alexandria, Questions On Exodus, 2.93 (1st cent. BCE - 1st cent. CE)
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32. Philo of Alexandria, Questions On Genesis, 3.12 (1st cent. BCE - 1st cent. CE)
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33. Anon., The Life of Adam And Eve, 29.6 (1st cent. CE - 5th cent. CE)
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34. Clement of Rome, 1 Clement, 25 (1st cent. CE - 1st cent. CE)
| 25. Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. |
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35. Josephus Flavius, Jewish Antiquities, 7.381, 8.343, 10.277-10.278, 13.297, 18.85 (1st cent. CE - 1st cent. CE)
| 7.381. Besides this, he prayed for happiness to all the people; and to Solomon his son, a sound and a righteous mind, and confirmed in all sorts of virtue; and then he commanded the multitude to bless God; upon which they all fell down upon the ground and worshipped him. They also gave thanks to David, on account of all the blessings which they had received ever since he had taken the kingdom. 8.343. 6. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. |
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36. Josephus Flavius, Jewish War, 2.165 (1st cent. CE - 1st cent. CE)
| 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. |
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37. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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38. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE)
| 2.9. One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics." |
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39. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE)
| 4.8. If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders." 4.9. If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke." |
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40. Mishnah, Sanhedrin, 4.5, 10.1 (1st cent. CE - 3rd cent. CE)
| 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”" |
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41. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)
| 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”" |
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42. Mishnah, Sukkah, 5.5, 5.7 (1st cent. CE - 3rd cent. CE)
| 5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane." 5.7. At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread." |
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43. Mishnah, Taanit, 4.1-4.5 (1st cent. CE - 3rd cent. CE)
| 4.1. On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah." 4.2. What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation." 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat." 4.4. On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai." 4.5. The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival." |
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44. Mishnah, Tamid, 1.2, 3.4 (1st cent. CE - 3rd cent. CE)
| 1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." |
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45. New Testament, Acts, 4.19-4.20, 7.2-7.4, 23.8 (1st cent. CE - 2nd cent. CE)
| 4.19. But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves 4.20. for we can't help telling the things which we saw and heard. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. |
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46. New Testament, Philippians, 2.6-2.7 (1st cent. CE - 1st cent. CE)
| 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. |
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47. New Testament, John, 1.1, 14.8, 20.1-20.23, 21.1-21.25 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him! 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 20.9. For as yet they didn't know the Scripture, that he must rise from the dead. 20.10. So the disciples went away again to their own homes. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him. 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you? 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. 21.25. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written. |
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48. New Testament, Luke, 1.1-1.35, 20.1-20.23, 24.13-24.53 (1st cent. CE - 1st cent. CE)
| 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen. |
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49. New Testament, Mark, 16.1-16.6 (1st cent. CE - 1st cent. CE)
| 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! |
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50. Tosefta, Hulin, 2.19 (1st cent. CE - 2nd cent. CE)
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51. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE)
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52. Justin, Dialogue With Trypho, 96.2, 137.2 (2nd cent. CE - 2nd cent. CE)
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53. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה | 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: bRav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. WhenRav Avya bcame the following day, Abaye sought to placate Rav Yosef,and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. brTo this end, he asked him: bWhy did the Master not attend the Shabbat lecture? brRav Avya bsaid to him: Because my heart was faint and I was unableto attend. brAbaye bsaid to him: Why did you not eat something and come? brRav Avya bsaid to him:Does bthe Master not holdin accordance with bthatstatement bof Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. brAbaye bsaid to him: My Master should have recited the additional prayer individually, eaten something, andthen bcometo the lecture. brRav Avya bsaid to him:Does bmy Master not holdin accordance with bthatstatement bof Rabbi Yoḥa: A person may not recite hisindividual bprayer prior to the communal prayer? brAbaye bsaid to him:Was bit not stated regarding this ihalakha /i, bRabbi Abba said: They taughtthis bin a communalsetting? brIn other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., bAndthe Gemara summarizes: bThe ihalakhais neither in accordance withthe statement of bRav Huna nor in accordance withthe statement of bRabbi Yehoshua ben Levi.The Gemara explains: It is not bin accordance withthe statement of bRav Huna, as we saidabove with regard to the prohibition to eat prior to the additional prayer. It is not bin accordance withthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the timeto recite bthe afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b, strongMISHNA: /strong In addition to the ihalakhotrelating to the fixed prayers, the Gemara relates: bRabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him:The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so bwhat room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpirecaused bby mein the study hall. bAnd upon my exit, I give thanks for my portion. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraitathe complete formula of Rabbi Neḥunya ben Hakana’s prayer: bUpon his entrance, what does he say? May it be Your will, Lord my God, that no mishapin determining the ihalakha btranspirescaused bby me, and that I not fail in any matter of ihalakha /i, and that my colleagues,who together with me engage in clarifying the ihalakha, bwill rejoice in me.He specified: bAnd that I will neither declare pure that which is impure, nordeclare bimpure that which is pure and that my colleagues will not fail in any matter of ihalakha /i, and that I will rejoice in them. /b, bUpon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sitidly bonstreet bcorners. I rise early, and they rise early. I rise early topursue bmatters of Torah, and they rise early topursue bfrivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b,On a similar note, the Gemara recounts related stories with different approaches. bThe Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life,guidelines by which to live, band we will thereby merit the life of the World-to-Come. /b, bHe said to them: Be vigilant in the honor of your counterparts, and prevent your children from logicwhen studying verses that tend toward heresy ( ige /i’ ionim /i), band placeyour children, while they are still young, bbetween the knees of Torah scholars, and when you pray, know before Whom you stand. Fordoing bthat, you will merit the life of the World-to-Come. /b,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When bRabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer,the man whose life’s work is the foundation of the future of the Jewish people, bfor whatreason bare you crying?With a life as complete as yours, what is upsetting you?, bHe said to them:I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. bIf they were leading me before a flesh and blood kingwhose life is temporal, bwho is here today anddead bin the grave tomorrow; if he is angry with me, his anger is not eternaland, consequently, his punishment is not eternal; bif he incarcerates me, his incarceration is not an eternal incarceration,as I might maintain my hope that I would ultimately be freed. bIf he kills me, his killing is not for eternity,as there is life after any death that he might decree. Moreover, bI am able to appease him with words andeven bbribe him with money,and beven so I would crywhen standing before royal judgment. bNow that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b,His students bsaid to him: Our teacher, bless us. He said to them: May it beHis bwill that the fear of Heaven shall be upon you like the fear of flesh and blood. His studentswere puzzled band said: To that pointand not beyond? Shouldn’t one fear God more? bHe said to them: Would thata person achieve that level of fear. bKnow that when one commits a transgression, he saysto himself: I hope bthat no man will see me.If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that bat the time of his death,immediately beforehand, bhe said to them: Remove the vesselsfrom the house and take them outside bdue to the ritual impuritythat will be imparted by my corpse, which they would otherwise contract. bAnd prepare a chair for Hezekiah, the King of Judea, who is comingfrom the upper world to accompany me., strongMISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the iAmidaprayer, also known as iShemoneh Esreh /i, the prayer of eighteen blessings, or simply as itefilla /i, prayer. bRabban Gamliel says: Each and every day a person recites theprayer of beighteen blessings. Rabbi Yehoshua says:A short prayer is sufficient, and one only recites ban abridgedversion of the prayer of beighteen blessings. Rabbi Akiva saysan intermediate opinion: bIf he is fluent in his prayer, he recites theprayer of beighteen blessings, and if not,he need only recite ban abridgedversion of the prayer of beighteen blessings. /b, bRabbi Eliezer says: One whose prayer is fixed, his prayer is not supplicationand is flawed. The Gemara will clarify the halakhic implications of this flaw., bRabbi Yehoshua says: One whocannot recite a complete prayer because he bis walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ iparashat ha’ibur /i],the meaning of which will be discussed in the Gemara. bMay their needs be before You. Blessed are You, Lord, Who listens to prayer. /b,While praying, one must face toward the direction of the Holy Temple. bOne who was riding on a donkey should dismount and praycalmly. bIf he is unable to dismount, he should turn his facetoward the direction of the Temple. bIf he is unable to turn his face,it is sufficient that bhe focus his heart opposite the Holy of Holies.Similarly, bone who was traveling in a ship or on a raft [ iasda /i]and is unable to turn and face in the direction of Jerusalem, bshould focus his heart opposite the Holy of Holies. /b, strongGEMARA: /strong Since the mishna deals with the fundamental obligation to recite the iAmidaprayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. bCorresponding to what were these eighteenblessings instituted? When the iShemoneh Esrehwas instituted by the Sages, on what did they base the number of blessings?, bRabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s namethat King bDavid saidin the psalm: b“Give unto the Lord, O you sons of might”(Psalms 29). bRav Yosef said: Corresponding to the eighteen mentions of God’s name in iShema /i. Rabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spinebeneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the iAmidaprayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: bRabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said:In those blessings where one is required to bow, bone who prays must bow until all the vertebrae in the spine protrude. /b,Establishing a different indicator to determine when he has bowed sufficiently, bUlla said:Until bhe can see a small coin [ iissar /i],on the ground before him bopposite his heart(Rav Hai Gaon). bRabbi Ḥanina said:There is room for leniency; bonce he moves his headforward, bhe need notbow any further. bRava said: But thatapplies only if bhe is exerting himselfwhen doing so, band he appears like one who is bowing.However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are bthese eighteenblessings? bThey are nineteen. /b, bRabbi Levi said: The blessing of the heretics,which curses informers, bwas instituted in Yavneand is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: bCorresponding to what wasthis nineteenth blessing binstituted? /b, bRabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani,who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing bcorresponds toa reference to God in that psalm, where a name other than the tetragrammaton was used: b“The God of glory thunders” ( /bPsalms 29:3). bAccording to Rav Yosef,who said that the eighteen blessings correspond to the eighteen mentions of God’s name in iShema /i, the additional blessing bcorresponds tothe word bone that is in iShema /i.Although it is not the tetragrammaton, it expresses the essence of faith in God. bAccording towhat bRabbi Tanḥumsaid that bRabbi Yehoshua ben Levi said,that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing bcorresponds to the small vertebra that isat the bottom bof the spine. /b,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: bThe Sages taught: Shimon HaPakuli arrangedthe beighteen blessings,already extant during the period of the Great Assembly, bbefore Rabban Gamliel,the iNasiof the Sanhedrin, bin order in Yavne.Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. bRabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics,a blessing directed against the Sadducees? bShmuel HaKatan,who was one of the most pious men of that generation, bstood and instituted it. /b,The Gemara relates: bThe next year,when Shmuel HaKatan served as the prayer leader, bhe forgotthat blessing |
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54. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 7b. חבטינהו לא אכל נקרינהו לא אכל אמר להו דלמא לא מעשרן עשרינהו ואכל אמר ענייה זו הולכת לעשות רצון קונה ואתם מאכילין אותה טבלים,ומי מיחייבא והתנן הלוקח לזרע ולבהמה וקמח לעורות ושמן לנר ושמן לסוך בו את הכלים פטור מהדמאי,התם הא אתמר עלה אמר רבי יוחנן לא שנו אלא שלקחן מתחלה לבהמה אבל לקחן מתחלה לאדם ונמלך עליהם לבהמה חייב לעשר והתניא הלוקח פירות מן השוק לאכילה ונמלך עליהן לבהמה הרי זה לא יתן לא לפני בהמתו ולא לפני בהמת חברו אלא אם כן עישר,שמע רבי נפק לאפיה אמר ליה רצונך סעוד אצלי אמר לו הן צהבו פניו של רבי,אמר לו כמדומה אתה שמודר הנאה מישראל אני ישראל קדושים הן יש רוצה ואין לו ויש שיש לו ואינו רוצה וכתיב (משלי כג, ו) אל תלחם [את] לחם רע עין ואל תתאו למטעמותיו כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך ולבו בל עמך ואתה רוצה ויש לך,מיהא השתא מסרהיבנא דבמלתא דמצוה קא טרחנא כי הדרנא אתינא עיילנא לגבך,כי אתא איתרמי על בההוא פיתחא דהוו קיימין ביה כודנייתא חוורתא אמר מלאך המות בביתו של זה ואני אסעוד אצלו,שמע רבי נפק לאפיה אמר ליה מזבנינא להו אמר ליה (ויקרא יט, יד) ולפני עור לא תתן מכשול,מפקרנא להו מפשת היזקא עקרנא להו איכא צער בעלי חיים קטילנא להו איכא (דברים כ, יט) בל תשחית,הוה קא מבתש ביה טובא גבה טורא בינייהו בכה רבי ואמר מה בחייהן כך במיתתן על אחת כמה וכמה דאמר ר' חמא בר חנינא גדולים צדיקים במיתתן יותר מבחייהן שנאמר (מלכים ב יג, כא) ויהי הם קוברים איש והנה ראו [את] הגדוד וישליכו את האיש בקבר אלישע וילך ויגע האיש בעצמות אלישע ויחי ויקם על רגליו,אמר ליה רב פפא לאביי ודילמא לקיומי ביה ברכתא דאליהו דכתיב (מלכים ב ב, ט) ויהי נא פי שנים ברוחך אלי אמר ליה אי הכי היינו דתניא על רגליו עמד ולביתו לא הלך,אלא במה איקיים כדאמר ר' יוחנן שריפא צרעת נעמן שהיא שקולה כמת שנאמר (במדבר יב, יב) אל נא תהי כמת,אמר ר' יהושע בן לוי למה נקרא שמן ימים שאימתם מוטלת על הבריות דאמר ר' חנינא מימי לא שאלני אדם על מכת פרדה לבנה וחיה והא קחזינא דחיי אימא וחיית והא קחזינא דמיתסי דחיוורן ריש כרעייהו קא אמרינן,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא ואפילו כשפים ההיא איתתא דהות קא מהדרא למישקל עפרא מתותיה כרעיה דרבי חנינא אמר לה שקולי לא מסתייעא מילתיך אין עוד מלבדו כתיב והאמר ר' יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה שאני ר' חנינא דנפישא זכותיה,ואמר ר' חנינא אין אדם נוקף אצבעו מלמטה אלא א"כ מכריזין עליו מלמעלה שנאמר (תהלים לז, כג) מה' מצעדי גבר כוננו (משלי כ, כד) ואדם מה יבין דרכו א"ר אלעזר דם ניקוף מרצה כדם עולה אמר רבא בגודל ימין ובניקוף שני והוא דקאזיל לדבר מצוה,אמרו עליו על ר' פנחס בן יאיר מימיו לא בצע על פרוסה שאינה שלו ומיום שעמד על דעתו לא נהנה מסעודת אביו: | 7b. The hosts bsiftedthe barley with a utensil, but the donkey bdid not eatit. bThey separatedthe chaff from the barley by hand, but the donkey bdid not eatit. They wondered why the donkey would not eat the barley. Rabbi Pineḥas ben Ya’ir bsaid tohis hosts: bPerhapsthe barley bis not tithed.They btithed it andthe donkey bateit. Rabbi Pineḥas ben Ya’ir bsaid: This pooranimal bis going to perform the will of its Maker, and you are feeding it untithed produce?Rabbi Zeira was referring to this donkey when it spoke of God preventing mishaps from occurring through animals of the righteous.,The Gemara asks: bAnd is onewho purchases grain that is idemaiin order to feed his animal bobligatedto tithe it? bBut didn’t we learnin a mishna ( iDemai1:3): bOne who purchasesgrain in the market bfor sowing or forfeeding ban animal, or flour toprocess animal bhides, or oil tokindle ba lamp, or oil to smear on vessels is exempt from theobligation of tithing idemai /i? /b,The Gemara answers: bThere, it was statedwith regard to that mishna that bRabbi Yoḥa says: They taughtthis bonlyin a case bwhere one purchasedthose items binitially for the animalor for the other purposes enumerated in the mishna, bbutif bhe purchased them initially for a person and reconsideredhis plans bfor themand decided to use them bfor an animal, he is obligated to tithethe idemai /i. bAnd it is taughtin a ibaraitain support of that understanding: In the case of bone who purchases produce from the market forhuman bconsumption, andhe breconsideredhis plans bfor itand decided to use it bfor an animal, thatperson bmay neither placeit bbefore his animal nor before the animal of another unless he tithedthe produce., bRabbiYehuda HaNasi bheardthat Rabbi Pineḥas ben Ya’ir arrived, and he bemerged to greet him.Rabbi Yehuda HaNasi bsaid to him:Is it byour desireto bdine with me?Rabbi Pineḥas ben Ya’ir bsaid to him: Yes. RabbiYehuda HaNasi’s bface beamed [ itzahavu /i],as it was well known that Rabbi Pineḥas ben Ya’ir did not accept invitations to dine with others.,Rabbi Pineḥas ben Ya’ir bsaid toRabbi Yehuda HaNasi: bAre you under the impression that deriving benefit from the Jewish people is forbidden to me by vow?On the contrary, bthe Jewish people are holy.I avoid accepting invitations, as bthere is one who wantsto invite guests to dine with him bbut he does not havethe means, and I do not want to enjoy a meal that my host cannot afford. bAnd there is one who hasthe means bbut does not wantto host guests, bandwith regard to those people bit is written: “Eat not the bread of him that has an evil eye, neither desire his delicacies. For as one that has reckoned within himself, so is he: Eat and drink, says he to you; but his heart is not with you”(Proverbs 23:6–7). bBut you wantto invite guests to dine with you, band you havethe means., bBut now I am rushing [ imesarheivna /i], as I am engaged inthe performance of ba matter involving a mitzva. When I come back I will enter todine with byou. /b, bWhenRabbi Pineḥas ben Ya’ir bcameback, bhe happened to enter through that entrance in which white mules were standing. He said: The Angel of Deathis bin thisperson’s bhouse, and I will eat with him?White mules were known to be dangerous animals., bRabbiYehuda HaNasi bheardthe comment of Rabbi Pineḥas ben Ya’ir and bemerged to greet him. He said to him: I will sellthe mules. Rabbi Pineḥas ben Ya’ir bsaid to him:You will thereby violate the prohibition: b“Nor place a stumbling block before the blind”(Leviticus 19:14), as it is prohibited for any Jew to keep a destructive animal in his possession.,Rabbi Yehuda HaNasi said to him: bI will declarethe mules bownerless.Rabbi Pineḥas ben Ya’ir said to him: bYouwill thereby bincrease the damage,as there will be no owner to restrain it. Rabbi Yehuda HaNasi said to him: bIwill bremove theirhooves so that they will be unable to kick and cause damage. Rabbi Pineḥas ben Ya’ir said to him: bThere isthe requirement to prevent bsuffering to animals,and you will be violating it. Rabbi Yehuda HaNasi said to him: bIwill bkill them.Rabbi Pineḥas ben Ya’ir said to him: bThere isthe prohibition: bDo not destroyitems of value.,Rabbi Yehuda HaNasi bwas greatly imploring himto enter his home until ba mountain rose between themand Rabbi Yehuda HaNasi could no longer speak with him. bRabbiYehuda HaNasi bwept and said: If during their lifetimesit is bsothat the righteous are great, bafter their deathit is ball the more sotrue. The Gemara comments: This is bas Rabbi Ḥama bar Ḥanina says: The righteous are greater after their death, more so than during their lifetimes, as it is stated: “And it came to pass, as they were burying a man, that they spied a raiding party; and they cast the man into the tomb of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet”(II Kings 13:21)., bRav Pappa said to Abaye:This proof from the case of Elisha that the righteous are greater after death is not valid. bAnd perhapsthis transpired bto fulfill with regard toElisha bthe blessing of Elijah, as it is written: “Please, let a double portion of your spirit be upon me”(II Kings 2:9). Elijah revived one dead person and this one is the second revived by Elisha. Abaye bsaid toRav Pappa: bIf so, is thisconsistent with that bwhich is taughtin a ibaraita /i: The dead person barose on his feet but he did not go to his home,indicating that he had not truly been revived?,The Gemara asks: bButif that is the case, bin whatmanner bwasElijah’s blessing bfulfilled?It is bas Rabbi Yoḥa says:The blessing was fulfilled bwhen he cured the leprosy of Naaman, sincea leper bis equivalent to a dead person, as it is statedwith regard to Miriam when she was afflicted with leprosy: b“Please, let her not be as one dead”(Numbers 12:12).,Apropos white mules, which were likened to the Angel of Death, bRabbi Yehoshua ben Levi says: Why arethe mules bcalled iyemim /i(see Genesis 36:24)? It is bbecause their terror [ ieimatam /i] is cast overall bcreatures, as Rabbi Ḥanina says: Inall bmy days, no man has asked me about a woundcaused him bby a white mule and survived,indicating that they are extremely dangerous. The Gemara asks: bBut haven’t we seen thatsome people bsurviveafter being wounded by a white mule? The Gemara answers: bSayinstead, no man has asked me about a wound caused him by a mule bandthe wound bhealed.The Gemara asks: bBut haven’t we seen thatsuch wounds bheal?The Gemara answers: The wound that bwe saydoes not heal is one caused by a mule bthe top of whose legs are white. /b,The Gemara relates other statements of Rabbi Ḥanina: With regard to the verse: b“There is none else beside Him”(Deuteronomy 4:35), bRabbi Ḥanina says: And even sorceryis ineffective against the will of God. The Gemara relates: There was ba certain woman who would try to take dust from beneath the feet of Rabbi Ḥaninain order to perform sorcery on him and harm him. Rabbi Ḥanina bsaid to her: Takethe dust, but bthe matter will be ineffective for you,as it bis written: “There is none other beside Him.”The Gemara asks: bBut doesn’t Rabbi Yoḥa say: Whyis sorcery bcalled ikeshafim /i?It is an acronym for imakhḥishin pamalya shel mala /i,meaning: bThat they diminish the heavenly entourage [ ipamalya /i],indicating that they function contrary to the will of God. The Gemara answers: bRabbi Ḥanina is different, as,because bhis merit is great,sorcery has no effect on him., bAnd Rabbi Ḥanina says: A person injures his finger below,on earth, bonly if they declare about him on highthat he should be injured, bas it is stated: It is of the Lord that a man’s goings are established; and a man, what does he understand of his way(see Psalms 37:23 and Proverbs 20:24). bRabbi Elazar says: The blood of a wound effects atonement like the blood of a burnt offering. Rava said:This is stated bwith regard toa wound on his bright thumb,as one applies force with that thumb and the wound is consequently more severe; bandit is also stated bwith regard to a second woundin the same place before the first has healed, band it isprovided bthathe is wounded while bgoing toperform ba matterinvolving ba mitzva. /b,Apropos Rabbi Pineḥas ben Ya’ir, the Gemara notes that bthey said about Rabbi Pineḥas ben Ya’ir: Inall bhis days he never brokebread and recited a blessing bon a piece of bread that was not his, and from the day that he achieved cognition he did not benefiteven bfrom the meal of his father,because he eschewed benefit from everyone. |
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55. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה | 31a. The Gemara rejects this argument. bIt is different there, asin any case “Sing aloud” bis the psalm of the day,either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. bIt is taughtin a ibaraitathat bRabbi Yehuda said in the name of Rabbi Akiva: On the firstday of the week, Sunday, bwhatpsalm bwouldthe Levites brecite?The psalm beginning with the phrase: b“The earth is the Lord’s, and its fullness”(Psalms 24:1), in commemoration of the first day of Creation, bbecauseon that day bHe acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world,as the angels were not created until the second day., bOn the secondday of the week bwhatpsalm bwouldthe Levites brecite?The psalm that begins: b“Great is the Lord, and highly to be praisedin the city of our God, His sacred mountain” (Psalms 48:2). This is bbecauseon the second day of Creation bHe separated His works,dividing between the upper waters and the lower waters, band ruled over themas King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., bOn the thirdday of the week bthey would recitethe psalm beginning: b“God stands in the congregation of God”(Psalms 82:1), bbecauseon the third day of Creation bHe revealed the land in His wisdom andthereby bprepared the world for His assemblythat could now live on the dry land. bOn the fourthday of the week bthey would recitethe psalm beginning: b“O Lord God, to Whom vengeance belongs”(Psalms 94:1), bbecauseon the fourth day of Creation bHe created the sun and the moon, and in the future He will punishand take vengeance upon bthose who worship them. /b, bOn the fifthday of the week the Levites bwould recitethe psalm beginning: b“Sing aloud to God our strength”(Psalms 81:2), bbecauseon the fifth day of Creation bHe created birds and fish to praise His name. On the sixthday of the week bthey would recitethe psalm beginning: b“The Lord reigns, He is clothed with majesty”(Psalms 93:1), bbecauseon that day bHe completed His labor and ruled overall of creation in full glory. bOn the seventhday of the week, Shabbat, bthey would recitethe psalm beginning: b“A psalm, a song for the day of Shabbat”(Psalms 92:1), basthe future world will be ba day that is all Shabbat. /b, bRabbi Neḥemya said: What did the Sages seethat led them bto distinguish between these chapters,as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. bRather,all of the psalms refer to the past. The first six are as explained above: bOn the firstday, the reason is bthat He acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world; on the secondday, the reason is bthat He separated His works and ruled over themas King; bon the thirdday, the reason is bthat He revealed the land in His wisdom andthereby bprepared the world for His assembly. /b, bOn the fourthday, the reason is bthat He created the sun and the moon, and in the future He will punish those who worship them; on the fifthday, the reason is bthat He created birds and fish to praise His name; on the sixthday, the reason is bthat He completed His labor and ruled overall of creation. However, bon the seventhday, the reason is bthat He restedfrom His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: bAndthese itanna’im bdisagree withregard to a statement bof Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, andfor bonethousand years it will be bdestroyed, as it is stated: “And the Lord alone shall be exalted on that day”(Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, bAbaye said:The world will be bdestroyedfor btwothousand years, bas it is stated: “After two days He will revive us”(Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came bto the additional offerings of Shabbat, what wouldthe Levites brecite? Rav A bar Rava saidthat bRav said:They would recite in accordance with the mnemonic ihei /i, izayin /i, iyod /i, ivav /i, ilamed /i, ikaf /i.They would divide the song of iHa’azinuinto six sections, each of which began with a letter of the mnemonic: “Give ear [ iha’azinu /i], you heavens” (Deuteronomy 32:1); “Remember [ izekhor /i] the days of old” (Deuteronomy 32:7); “He made him ride [ iyarkivehu /i] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ ivayar /i] and spurned” (Deuteronomy 32:19); “Were it not [ ilulei /i] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i[ki]the Lord will judge His people” (Deuteronomy 32:36)., bAnd Rav Ḥa bar Rava saidthat bRav said: In the manner thatthe verses of the song of iHa’azinu bare divided herefor the recitation of the additional offerings of Shabbat in the Temple, bso too are they dividedwhen they are read bin the synagogueon Shabbat.,The Gemara asks another question: When it came bto thedaily bafternoon offering on Shabbat, what wouldthe Levites brecite? Rabbi Yoḥa said: “Then sangMoses” (Exodus 15:1), band: “Who is like You”(Exodus 15:11), the two halves of the Song of the Sea, band: “Then Israel sangthis song” (Numbers 21:17), the entire Song of the Well., bA dilemma was raised beforethe Sages: Does bone recite all thesesections of the song of iHa’azinu bon each Shabbat, or perhaps on each and every Shabbatthey would brecite onesection? The Gemara suggests: bComeand bhear, as it is taughtin a ibaraitathat bRabbi Yosei said: Bythe time bthatthose who recite bthe firstset, i.e., the verses for the additional offerings brought on Shabbat, breciteit bonce,those who recite bthe secondset, for the daily afternoon offering, would brepeattheir cycle btwice,as the first set was comprised of six sections, whereas the second set included only three sections. bLearn from herethat beach and every Shabbat they would reciteonly bonesection. The Gemara concludes: Indeed, blearn from herethat this is correct.,§ bRav Yehuda bar Idi saidthat bRabbi Yoḥa said: The Divine Presence traveled ten journeys,i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived bfrom verses. And corresponding to them the Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition. /b,The Gemara elaborates. bThe Divine Presence traveled ten journeys,as derived bfrom verses.The ten journeys are: bFrom the Ark cover to the cherub; and fromone bcherub tothe other bcherub; and fromthe second bcherub to the thresholdof the Sanctuary; band from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wallof the Temple Mount; band from the wall to the city; and from the city to a mountainclose to Jerusalem; band fromthat bmountain to the wilderness; and from the wilderness it ascended and rested in its placein Heaven, isolated from humanity, bas it is stated: “I will go and return to My place”(Hosea 5:15).,The Gemara cites the sources for each of these stages: bFrom the Ark coverthe Divine Presence traveled bto the cherub,and bfromone bcherub tothe other bcherub, and from thesecond bcherub to the threshold, as it is writtenwith regard to Moses in the Tabernacle: b“And there I will meet with you, and I will speak to you from above the Ark cover,from between the two cherubs” (Exodus 25:22). bAnd it is written: “And He rode upon a cherub, and flew”(II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. bAnd it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House”(Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., bAnd from the thresholdof the Sanctuary the Divine Presence went bto the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory”(Ezekiel 10:4). bFrom the courtyard to the altar, as it is written: “I saw the Lord standing on the altar”(Amos 9:1). bAnd from the altar to the roof, as it is written: “It is better to dwell in a corner of the roofthan in a house together with a contentious woman” (Proverbs 21:9). bFrom the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line”(Amos 7:7). bFrom the wall to the city, as it is written: “The Lord’s voice cries to the city”(Micah 6:9)., bAnd from the citythe Divine Presence arose bto the mountainnearest the Sanctuary, i.e., the Mount of Olives, bas it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city”(Ezekiel 11:23). bAnd from the mountain to the wilderness, as it is written: “It is better to live in the wildernessthan with a contentious and fretful woman” (Proverbs 21:19). bAnd from the wilderness it ascended and rested in its placein Heaven, bas it is written: “I will go and return to My placeuntil they acknowledge their guilt” (Hosea 5:15)., bRabbi Yoḥa said:For bsix months the Divine Presence lingered in the wilderness,waiting bfor the Jewish people,hoping that bperhaps they would repentand it would be able to return to its place. bWhen they did not repent,the Divine Presence bsaid: Let themdespair and bbe lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul”(Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., bAnd corresponding tothese ten stages, bthe Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition: From the Chamber of Hewn Stone,its fixed seat in the Temple, bto iḤanut /i,literally, shop, a designated spot on the Temple Mount outside the Temple proper; band from iḤanutto Jerusalem; and from Jerusalem to Yavne; /b |
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56. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. bwith flaming torchesthat they would juggle bin their hands, and they would say before them passages of song and praiseto God. bAnd the Leviteswould play bon lyres, harps, cymbals, and trumpets, and countlessother bmusical instruments.The musicians would stand bon the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteenSongs of the bAscents in Psalms,i.e., chapters 120–134, and bupon whichthe bLevites stand with musical instruments and recitetheir bsong. /b, bAndthis was the ceremony of the Water Libation: bTwo priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands.When bthe rooster crowedat dawn, bthey sounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i.When btheywho would draw the water breached the tenth stairthe trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i,to indicate that the time to draw water from the Siloam pool had arrived. When bthey reached theWomen’s bCourtyardwith the basins of water in their hands, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. /b,When bthey reached the groundof the Women’s Courtyard, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. They continued soundingthe trumpets buntil they reached the gatethrough bwhichone bexits to the east,from the Women’s Courtyard to the eastern slope of the Temple Mount. When bthey reached the gatethrough bwhichone bexits to the east, they turned fromfacing beast tofacing bwest,toward the Holy of Holies, band said: Our ancestors who were in this placeduring the First Temple period who did not conduct themselves appropriately, stood b“with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east”(Ezekiel 8:16), band we, our eyes are to God. Rabbi Yehuda saysthat bthey would repeat and say: We are to God, and our eyes are to God. /b, strongGEMARA: /strong bThe Sages taught: One who did not see the Celebration of the Place of the Drawingof the Water, bnever saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructedstate, bnever saw a magnificent structure.The Gemara asks: bWhat isthe Temple building to which the Sages refer? bAbaye said, and some saythat it was bRav Ḥisdawho said: bThisis referring to the magnificent bbuilding of Herod,who renovated the Second Temple.,The Gemara asks: bWith whatmaterials bdid he construct it? Rava said:It was bwith stones ofgreen-gray bmarble and white marble [ imarmara /i]. Some say:It was bwith stones of blue marble and white marble.The rows of stones were set with bone rowslightly bprotruded and one rowslightly bindented, so that the plaster would takebetter. bHe thought to platethe Temple bwith gold,but bthe Sages said to him: Leave itas is, and do not plate it, bas it is better this way, aswith the different colors and the staggered arrangement of the rows of stones, bit has the appearance of waves of the sea. /b, bIt is taughtin a ibaraitathat bRabbi Yehuda says: One who did not see the great synagogue [ ideyofloston /i] of Alexandria of Egypt never saw the glory of Israel. They saidthat its structure bwas like a large basilica [ ibasileki /i],with ba colonnade within a colonnade. At times there were six hundred thousandmen bandanother bsix hundred thousandmen bin it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ ikatedraot /i], corresponding to the seventy-onemembers bof the Great Sanhedrin, each of whichconsisted of bno less than twenty-one thousand talents of gold. Andthere was ba wooden platform at the center. The sexton of the synagoguewould bstand on it, with the scarves in his hand. Andbecause the synagogue was so large and the people could not hear the communal prayer, bwhenthe prayer leader breachedthe conclusion of a blessing requiring the people bto answer amen,the sexton bwaved the scarf and all the peoplewould banswer amen. /b, bAndthe members of the various crafts bwould not sit mingled. Rather, the goldsmithswould sit bamong themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poorstranger bentered there, he would recognize peoplewho plied bhis craft, and he would turn tojoin them bthere. And from therehe would secure bhis livelihoodas well as bthe livelihoodof the bmembers of his household,as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that bAbaye said: All ofthe people who congregated in that synagogue bwere killed by Alexanderthe Great bof Macedonia.The Gemara asks: bWhat is the reasonthat bthey were punishedand killed? It is bdue tothe fact bthat they violatedthe prohibition with regard to Egypt in bthis verse: “You shall henceforth return no more that way”(Deuteronomy 17:16), band they returned.Since they established their permanent place of residence in Egypt, they were punished., bWhenAlexander barrived, he found them,and saw bthat they were readingthe verse bin theTorah bscroll: “The Lord will bring a nation against you from far,from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). bHe said,referring to himself: bNow, since that man sought to come by ship in ten days,and ba wind carried it and the ship arrived inonly bfive days,apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, bhe set upon them and slaughtered them. /b,§ The mishna continues: bAt the conclusion ofthe first bFestivalday, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: bWhatis this bsignificant repair? Rabbi Elazar saidthat bit is like that which we learned:The walls of the Women’s Courtyard bwere smooth,without protrusions, binitially.Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and bsurroundedthe courtyard bwith a balcony [ igezuztra /i]. And they instituted thatthe bwomen should sit above andthe bmen below. /b, bThe Sages taughtin the iTosefta /i: bInitially, women wouldstand bon the insideof the Women’s Courtyard, closer to the Sanctuary to the west, band the menwere bon the outsidein the courtyard and on the rampart. bAnd they would come toconduct themselves with inappropriate blevityin each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages binstituted that the women should sit on the outside and the men on the inside, and still they would come toconduct themselves with inappropriate blevity.Therefore, bthey institutedin the interest of complete separation bthat the women would sit above and the men below. /b,The Gemara asks: bHow could one do so,i.e., alter the structure of the Temple? bBut isn’t it writtenwith regard to the Temple: b“All thisI give you bin writing,as bthe Lord has made me wise by His hand upon me,even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, bRav said: They found a verse, and interpreted it homileticallyand acted accordingly: |
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57. Augustine, The City of God, 12-14, 11 (4th cent. CE - 5th cent. CE)
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58. Anon., Midrash On Song of Songs, 3.25
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59. Orphic Hymns., Fragments, 243
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