1. Septuagint, Tobit, 3.14 (10th cent. BCE - 2nd cent. BCE)
| 3.14. Thou knowest, O Lord, that I am innocent of any sin with man |
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2. Hebrew Bible, Deuteronomy, 21.14 (9th cent. BCE - 3rd cent. BCE)
| 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ | 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." |
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3. Hebrew Bible, Genesis, 3.13, 12.10-12.20, 14.4-14.16, 19.4-19.5, 19.32-19.35, 20.1-20.18, 26.6-26.9, 26.11-26.14, 26.18-26.19, 26.21-26.22, 26.24-26.30, 30.16, 34.2-34.4 (9th cent. BCE - 3rd cent. BCE)
| 3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 14.4. שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָדוּ׃ 14.5. וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת־הַזּוּזִים בְּהָם וְאֵת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם׃ 14.6. וְאֶת־הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל־הַמִּדְבָּר׃ 14.7. וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת־כָּל־שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת־הָאֱמֹרִי הַיֹּשֵׁב בְּחַצְצֹן תָּמָר׃ 14.8. וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים [צְבוֹיִם] וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃ 14.9. אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת־הַחֲמִשָּׁה׃ 14.11. וַיִּקְחוּ אֶת־כָּל־רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת־כָּל־אָכְלָם וַיֵּלֵכוּ׃ 14.12. וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹם׃ 14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ 14.14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.16. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃ 19.4. טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃ 19.5. וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃ 19.32. לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33. וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34. וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35. וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 20.1. וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה׃ 20.1. וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין־קָדֵשׁ וּבֵין שׁוּר וַיָּגָר בִּגְרָר׃ 20.2. וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃ 20.3. וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃ 20.4. וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃ 20.5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 20.6. וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 20.8. וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכָל־עֲבָדָיו וַיְדַבֵּר אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּאָזְנֵיהֶם וַיִּירְאוּ הָאֲנָשִׁים מְאֹד׃ 20.9. וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה־עָשִׂיתָ לָּנוּ וּמֶה־חָטָאתִי לָךְ כִּי־הֵבֵאתָ עָלַי וְעַל־מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא־יֵעָשׂוּ עָשִׂיתָ עִמָּדִי׃ 20.11. וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּי׃ 20.12. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃ 20.13. וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כָּל־הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי־לִי אָחִי הוּא׃ 20.14. וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּוֹ׃ 20.15. וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב׃ 20.16. וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא־לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָחַת׃ 20.17. וַיִּתְפַּלֵּל אַבְרָהָם אֶל־הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת־אֲבִימֶלֶךְ וְאֶת־אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ׃ 20.18. כִּי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם׃ 26.6. וַיֵּשֶׁב יִצְחָק בִּגְרָר׃ 26.7. וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִיא׃ 26.8. וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃ 26.9. וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן־אָמוּת עָלֶיהָ׃ 26.11. וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת׃ 26.12. וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרֲכֵהוּ יְהוָה׃ 26.13. וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי־גָדַל מְאֹד׃ 26.14. וַיְהִי־לוֹ מִקְנֵה־צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה וַיְקַנְאוּ אֹתוֹ פְּלִשְׁתִּים׃ 26.18. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 26.19. וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 26.24. וַיֵּרָא אֵלָיו יְהוָה בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי׃ 26.25. וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם יְהוָה וַיֶּט־שָׁם אָהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר׃ 26.26. וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר־צְבָאוֹ׃ 26.27. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃ 26.28. וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃ 26.29. אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃ 30.16. וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃ 34.2. וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל־שַׁעַר עִירָם וַיְדַבְּרוּ אֶל־אַנְשֵׁי עִירָם לֵאמֹר׃ 34.2. וַיַּרְא אֹתָהּ שְׁכֶם בֶּן־חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ׃ 34.3. וַיֹּאמֶר יַעֲקֹב אֶל־שִׁמְעוֹן וְאֶל־לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי׃ 34.3. וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת־יַעֲקֹב וַיֶּאֱהַב אֶת־הַנַּעֲרָ וַיְדַבֵּר עַל־לֵב הַנַּעֲרָ׃ 34.4. וַיֹּאמֶר שְׁכֶם אֶל־חֲמוֹר אָבִיו לֵאמֹר קַח־לִי אֶת־הַיַּלְדָּה הַזֹּאת לְאִשָּׁה׃ | 3.13. And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’" 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon." 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?" 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." 14.4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled." 14.5. And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim," 14.6. and the Horites in their mount Seir, unto El-paran, which is by the wilderness." 14.7. And they turned back, and came to En-mishpat—the same is Kadesh—and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar." 14.8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;" 14.9. against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five." 14.10. Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain." 14.11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way." 14.12. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed." 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram." 14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan." 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus." 14.16. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people." 19.4. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter." 19.5. And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’" 19.32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’" 19.33. And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose." 19.34. And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’" 19.35. And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose." 20.1. And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar." 20.2. And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah." 20.3. But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’" 20.4. Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation?" 20.5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’" 20.6. And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her." 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’" 20.8. And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid." 20.9. Then Abimelech called Abraham, and said unto him: ‘What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.’" 20.10. And Abimelech said unto Abraham: ‘What sawest thou, that thou hast done this thing?’" 20.11. And Abraham said: ‘Because I thought: Surely the fear of God is not in this place; and they will slay me for my wife’s sake." 20.12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife." 20.13. And it came to pass, when God caused me to wander from my father’s house, that I said unto her: This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’" 20.14. And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife." 20.15. And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’" 20.16. And unto Sarah he said: ‘Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.’" 20.17. And Abraham prayed unto God; and God healed Abimelech, and his wife, and his maid-servants; and they bore children." 20.18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife." 26.6. And Isaac dwelt in Gerar." 26.7. And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’" 26.8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife." 26.9. And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how saidst thou: She is my sister?’ And Isaac said unto him: ‘Because I said: Lest I die because of her.’" 26.11. And Abimelech charged all the people, saying: ‘He that toucheth this man or his wife shall surely be put to death.’" 26.12. And Isaac sowed in that land, and found in the same year a hundred-fold; and the LORD blessed him." 26.13. And the man waxed great, and grew more and more until he became very great." 26.14. And he had possessions of flocks, and possessions of herds, and a great household; and the Philistines envied him." 26.18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them." 26.19. And Isaac’s servants digged in the valley, and found there a well of living water." 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah." 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’" 26.24. And the LORD appeared unto him the same night, and said: ‘I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’" 26.25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well." 26.26. Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host." 26.27. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’" 26.28. And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;" 26.29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’ 26.30. And he made them a feast, and they did eat and drink." 30.16. And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night." 34.2. And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her." 34.3. And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel." 34.4. And Shechem spoke unto his father Hamor, saying: ‘Get me this damsel to wife.’" |
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4. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE)
| 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ | 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;" |
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5. Hebrew Bible, 2 Samuel, 13.12, 13.14 (8th cent. BCE - 5th cent. BCE)
| 13.12. וַתֹּאמֶר לוֹ אַל־אָחִי אַל־תְּעַנֵּנִי כִּי לֹא־יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל אַל־תַּעֲשֵׂה אֶת־הַנְּבָלָה הַזֹּאת׃ 13.14. וְלֹא אָבָה לִשְׁמֹעַ בְּקוֹלָהּ וַיֶּחֱזַק מִמֶּנָּה וַיְעַנֶּהָ וַיִּשְׁכַּב אֹתָהּ׃ | 13.12. And she answered him, No, my brother, do not force me; for no such thing ought to be done in Yisra᾽el; do not do this shameful deed." 13.14. But he would not hearken to her voice; and being stronger than she, violated her, and lay with her." |
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6. Hebrew Bible, Judges, 5.27, 16.19 (8th cent. BCE - 5th cent. BCE)
| 5.27. בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד׃ 16.19. וַתְּיַשְּׁנֵהוּ עַל־בִּרְכֶּיהָ וַתִּקְרָא לָאִישׁ וַתְּגַלַּח אֶת־שֶׁבַע מַחְלְפוֹת רֹאשׁוֹ וַתָּחֶל לְעַנּוֹתוֹ וַיָּסַר כֹּחוֹ מֵעָלָיו׃ | 5.27. At her feet he bent, he fell, he lay down: at her feet he bent, he fell: where he bowed, there he fell down, bereft of life." 16.19. And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to torment him, and his strength went from him." |
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7. Homer, Iliad, 3.446, 16.182, 16.208, 20.223 (8th cent. BCE - 7th cent. BCE)
| 3.446. /and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast 16.182. /the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly 16.208. /Nay, homeward let us return again with our seafaring ships, since in this wise evil wrath hath fallen upom thy heart. With such words would ye ofttimes gather together and prate at me, but now is set before you a great work of war, whereof in time past ye were enamoured. Therefore let it be with valiant heart that each man fights with the Trojans. 20.223. /who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; |
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8. Hebrew Bible, Ezekiel, 22.10-22.11 (6th cent. BCE - 5th cent. BCE)
| 22.11. וְאִישׁ אֶת־אֵשֶׁת רֵעֵהוּ עָשָׂה תּוֹעֵבָה וְאִישׁ אֶת־כַּלָּתוֹ טִמֵּא בְזִמָּה וְאִישׁ אֶת־אֲחֹתוֹ בַת־אָבִיו עִנָּה־בָךְ׃ | 22.10. In thee have they uncovered their fathers’nakedness; in thee have they humbled her that was unclean in her impurity." 22.11. And each hath committed abomination with his neighbour’s wife; and each hath lewdly defiled his daughter-in-law; and each in thee hath humbled his sister, his father’s daughter." |
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9. Septuagint, Tobit, 3.14 (4th cent. BCE - 2nd cent. BCE)
| 3.14. Thou knowest, O Lord, that I am innocent of any sin with man |
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10. Septuagint, Judith, 4.12, 9.2, 9.8, 10.7, 10.23 (2nd cent. BCE - 0th cent. CE)
| 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 10.7. When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her 10.23. And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up. |
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11. Septuagint, 4 Maccabees, 17.1 (2nd cent. BCE - 2nd cent. BCE)
| 17.1. Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body. |
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12. Septuagint, 3 Maccabees, 3.8 (2nd cent. BCE - 2nd cent. BCE)
| 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; |
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13. Philo of Alexandria, On The Confusion of Tongues, 129 (1st cent. BCE - 1st cent. CE)
| 129. And the name is, as the Hebrews say, Phanuel, which translated into our language means, "turning away from God." For any strong building which is erected by means of plausible arguments is not built for the sake of any other object except that of averting and alienating the mind from the honour due to God, than which object what can be more iniquitous? |
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14. Philo of Alexandria, On The Virtues, 216 (1st cent. BCE - 1st cent. CE)
| 216. for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. |
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15. Philo of Alexandria, Questions On Genesis, 4.60-4.70 (1st cent. BCE - 1st cent. CE)
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16. Philo of Alexandria, That The Worse Attacks The Better, 14 (1st cent. BCE - 1st cent. CE)
| 14. His grandfather, besides the multitude of captives whom he had carried off when he defeated the nine kings, had more than three hundred domestic servants, and all this household had suffered no diminution, but rather, as time advanced, all his wealth had received great increase in all its parts. Would he not then, when he had an abundance of servants of all kinds ready to his hand, have preferred sending one of them, to sending his son, whom he loved above all things, on a business which any one of the lowest of his servants could easily have brought to a successful issue? VI. |
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17. Anon., Epistle of Barnabas, 9.7 (1st cent. CE - 2nd cent. CE)
| 9.7. For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He saith also three hundred. So He revealeth Jesus in the two letters, and in the remaining one the cross. |
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18. Josephus Flavius, Jewish Antiquities, 1.162-1.165, 1.173, 1.176-1.178 (1st cent. CE - 1st cent. CE)
| 1.162. Now, seeing he was to take Sarai with him, and was afraid of the madness of the Egyptians with regard to women, lest the king should kill him on occasion of his wife’s great beauty, he contrived this device:—he pretended to be her brother, and directed her in a dissembling way to pretend the same, for he said it would be for their benefit. 1.163. Now, as soon as he came into Egypt, it happened to Abram as he supposed it would; for the fame of his wife’s beauty was greatly talked of; for which reason Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her; 1.164. but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. And when he inquired of the priests how he might be freed from these calamities, they told him that this his miserable condition was derived from the wrath of God, upon account of his inclinations to abuse the stranger’s wife. 1.165. He then, out of fear, asked Sarai who she was, and who it was that she brought along with her. And when he had found out the truth, he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her. He also made him a large present in money, and gave him leave to enter into conversation with the most learned among the Egyptians; from which conversation his virtue and his reputation became more conspicuous than they had been before. 1.173. who submitted to this slavery twelve years; and so long they continued to pay their tribute: but on the thirteenth year they rebelled, and then the army of the Assyrians came upon them, under their commanders Amraphel, Arioch, Chodorlaomer, and Tidal. 1.176. 1. When, Abram heard of their calamity, he was at once afraid for Lot his kinsman, and pitied the Sodomites, his friends and neighbors; 1.177. and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell upon the Assyrians, near Dan, for that is the name of the other spring of Jordan; and before they could arm themselves, he slew some as they were in their beds, before they could suspect any harm; and others, who were not yet gone to sleep, but were so drunk they could not fight, ran away. 1.178. Abram pursued after them, till, on the second day, he drove them in a body unto Hoba, a place belonging to Damascus; and thereby demonstrated that victory does not depend on multitude and the number of hands, but the alacrity and courage of soldiers overcome the most numerous bodies of men, while he got the victory over so great an army with no more than three hundred and eighteen of his servants, and three of his friends: but all those that fled returned home ingloriously. |
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19. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE)
| 23b. ומדינים כבריח ארמון אח נפשע מקרית עוז זה לוט שפירש מאברהם ומדינים כבריח ארמון שהטיל מדינים כבריחין וארמון (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה',דרש רבא ואיתימא רבי יצחק מאי דכתיב (משלי יח, א) לתאוה יבקש נפרד ובכל תושיה יתגלע לתאוה יבקש נפרד זה לוט ובכל תושיה יתגלע שנתגלה קלונו בבתי כנסיות ובבתי מדרשות דתנן עמוני ומואבי אסורין ואיסורן איסור עולם,אמר עולא תמר זינתה זמרי זינה,תמר זינתה יצאו ממנה מלכים ונביאים זמרי זינה נפלו עליו כמה רבבות מישראל,אמר ר"נ בר יצחק גדולה עבירה לשמה ממצוה שלא לשמה והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן,אלא אימא כמצוה שלא לשמה דכתיב (שופטים ה, כד) תבורך מנשים יעל אשת חבר הקני מנשים באהל תבורך מאן נשים שבאהל שרה רבקה רחל ולאה,א"ר יוחנן שבע בעילות בעל אותו רשע באותה שעה שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב וגו',והא קא מתהניא מבעילה דיליה א"ר יוחנן כל טובתן של רשעים אינה אלא רעה אצל צדיקים,שנאמר (בראשית לא, כט) השמר לך מדבר עם יעקב מטוב ועד רע בשלמא רע שפיר אלא טוב אמאי לא אלא לאו ש"מ טובתו רעה היא ש"מ:,גופא אמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן שבשכר מ"ב קרבנות שהקריב בלק הרשע זכה ויצאה ממנו רות וא"ר יוסי בר' חנינא רות בת בנו של עגלון מלך מואב היתה,א"ר חייא בר אבא א"ר יוחנן מנין שאין הקב"ה מקפח אפי' שכר שיחה נאה דאילו בכירה דקריתיה מואב א"ל רחמנא (דברים ב, ט) אל תצר את מואב ואל תתגר בם מלחמה מלחמה הוא דלא אבל צעורי צערינן,ואילו צעירה דקריתיה בן עמי אמר ליה (דברים ב, יט) אל תצורם ואל תתגר בם אפילו צעורי לא תצערינן כלל,א"ר חייא בר אבין א"ר יהושע בן קרחה לעולם יקדים אדם לדבר מצוה שבשכר לילה אחת שקדמתה בכירה לצעירה | 23b. band their contentions are like the bars of a castle”(Proverbs 18:19)? b“A brother offended is harder to be won than a strong city,” this is Lot,called Abraham’s brother (see Genesis 14:14), bwho separated from Abraham. “And their contentions are like the bars of a castle,”this is bbecauseLot bbrought contentionbetween the Jewish people and his own descendants blike bars,which lock the gates of ba castle.Just as no one can enter a locked castle, so too Lot’s descendants, Ammon and Moab, were prevented from joining the Jewish people, as it states: b“An Ammonite and a Moabite shall not enter into the assembly of the Lord”(Deuteronomy 23:4).,On the same issue, bRava expoundeda verse bhomiletically, and some sayit was bRabbi Yitzḥak: What isthe meaning of that bwhich is written: “He who separates himself seeks his own desire, and snarls against all sound wisdom”(Proverbs 18:1)? b“He who separates himself seeks his own desire,” this is Lot,who separated from Abraham. b“And snarls [ iyitgala /i] against all sound wisdom,”this too describes Lot, bas his shame waseventually brevealed [ initgala /i] in the synagogues,when his actions recorded in the Torah are read in public, band in the study halls,where the ihalakhotof his descendants are taught. bAs we learnedin a mishna: bAn Ammonite and a Moabite are prohibitedfrom entering the congregation by marrying a Jewish woman, band their prohibition is permanent. /b,§ In relation to the preceding discussion with regard to the daughters of Lot, who acted in a wanton manner for the sake of a mitzva, the Gemara cites that which bUlla said: Tamar engaged in licentioussexual intercourse with her father-in-law, Judah (see Genesis, chapter 38), and bZimriben Salu also bengaged in licentioussexual intercourse with a Midianite woman (see Numbers, chapter 25).,Yet despite the similarity between their actions, bTamar engaged in licentioussexual intercourse for the sake of a mitzva, to have children, and therefore she merited that bkingsof the House of David bdescended from her.King David’s lineage traces back to Tamar’s son Peretz (see Ruth 4:18–22). bAndshe also merited to be the ancestor of bprophets,e.g., Isaiah, who was related to the royal family. Conversely, with regard to bZimri,who bengaged in licentioussexual intercourse for the purpose of a transgression, bseveral multitudes of Israel fell due to him;twenty-four thousand in a plague (see Numbers 25:9). This shows that a great deal depends on one’s intentions.,§ bRav Naḥman bar Yitzḥak said: Greater is a transgressioncommitted bfor its own sake,i.e., for the sake of Heaven, bthan a mitzvaperformed bnot for its own sake.The Gemara questions this comparison: bBut didn’t Rav Yehuda saythat bRav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, asit is bthroughacts performed bnot for their own sakethat good deeds bfor their own sake comeabout? How, then, can any transgression be considered greater than a mitzva not for the sake of Heaven?, bRather,one must emend the above statement and bsayas follows: A transgression for the sake of Heaven is bequivalent to a mitzva not for its own sake.The proof is bas it is written: “Blessed above women shall Yael be, the wife of Hever the Kenite, above women in the tent she shall be blessed”(Judges 5:24), and it is taught: bWho arethese b“women in the tent?”They are bSarah, Rebecca, Rachel, and Leah.Yael’s forbidden intercourse with Sisera for the sake of Heaven is compared to the sexual intercourse in which the Matriarchs engaged.,The Gemara asks: How is it derived that Yael engaged in sexual intercourse with Sisera? As bRabbi Yoḥa said: That wicked one,Sisera, bengaged in seven acts of sexual intercoursewith Yael bat that time, as it is stated: “Between her feet he sunk, he fell, he lay;between her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each mention of falling is referring to another act of intercourse.,The Gemara asks: bButYael at least benjoyed the sexual intercoursewith bhim;why is the verse so effusive in her praise? bRabbi Yoḥa said: All the good of the wicked,i.e., anything good received from wicked people, bis nothing otherthan bevil for the righteous,and therefore she certainly derived no pleasure from the act.,The Gemara asks: From where is this principle derived? bAsit bis statedin the verse that God warned Laban the Aramean, when he was chasing Jacob: b“Guard yourself from speaking to Jacob, from good to evil”(Genesis 31:24). bGranted,with regard to the warning against speaking bevil,it is bfinethat Laban was warned not to harm Jacob. bHowever, why shouldn’the say anything bgoodto Jacob? bRather,must one bnot conclude fromthis verse that even Laban’s bgood is badin Jacob’s eyes? The Gemara concludes: bLearn from thisthat it is so.,§ The Gemara returns to analyze in greater detail btheabove matter bitself. Rav Yehuda saidthat bRav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as throughthese acts performed bnot for their own sake,good deeds bfor their own sake comeabout. The proof for this is bthat in reward for the forty-two offerings that the wicked Balak sacrificed(see Numbers, chapter 23), although he did not do so for the sake of Heaven but to facilitate the cursing of the Jewish people, nevertheless bhe merited that Ruth descended from him.Not only was he the forebear of a righteous convert, but also of King David. bAndthis is as bRabbi Yosei, son of Rabbi Ḥanina, said: Ruth was the daughter of the son of Eglon, king of Moab,who descended from Balak, king of Moab., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: From whereis it derived bthat the Holy One, Blessed be He, does not depriveone of beventhe breward for proper speech,i.e., for speaking in a refined manner? bAs whilethere is the case of Lot’s belderdaughter, bwho calledher son bMoab [ imo’av /i],which alludes to his shameful origins, as ime’avmeans: From father, band the Merciful One says toMoses: b“Do not besiege Moab, nor contend with them in war”(Deuteronomy 2:9), which indicates: It is bwar that is notpermitted; bhowever,with regard to bharassing,the Jews were permitted bto harass them. /b, bAnd whilethere is the case of Lot’s byoungerdaughter, bwho calledher son bBen-Ami,son of my people, without explicitly mentioning her father. With regard to her descendants, God bsaid toMoses: b“Do not harass them, nor contend with them”(Deuteronomy 2:19), which means bevenas far as bharassingis concerned, byou may not harass them at all. /b, bRabbi Ḥiyya bar Avin saidthat bRabbi Yehoshua ben Korḥa said: A person should always come firstwith regard bto a matter of a mitzva, as in reward ofthe bone night that the elderdaughter of Lot bpreceded the youngerfor the sake of a mitzva |
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20. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 103a. בין עומד בין יושב בין מוטה והחולצת מן הסומא חליצתה כשרה אבל במנעל הנפרם שאין חופה את רוב הרגל בסנדל הנפחת שאינו מקבל את רוב הרגל ובסמיכת הידים ובאנפיליא של בגד וחולצת מן הקטן חליצתה פסולה,קב הקיטע מני רבי מאיר היא דתנן הקיטע יוצא בקב שלו דברי רבי מאיר ר' יוסי אוסר,באנפיליא של בגד אתאן לרבנן,אמר אביי מדסיפא רבנן רישא נמי רבנן ורישא במחופה עור,אמר ליה רבא אבל אין מחופה עור מאי פסול אי הכי אדתני סיפא באנפיליא של בגד ליפלוג בדידה בד"א במחופה עור אבל אין מחופה עור פסול,אלא אמר רבא מדרישא רבי מאיר סיפא נמי רבי מאיר האי מגין והאי לא מגין,אמר אמימר האי מאן דחליץ צריך למדחסיה לכרעיה,אמר ליה רב אשי לאמימר והתניא בין עומד בין יושב בין מוטה אימא ולעולם דדחיס לכרעיה,ואמר אמימר האי מאן דמסגי על ליחתא דכרעיה לא חליץ אמר ליה רב אשי לאמימר והתניא סמוכות הרגלים לאו דחליץ בה איהו לא דיהיב ליה לאחר וחליץ,אמר רב אשי למאי דקאמר אמימר לאו בר אובא חליץ ולאו בר קיפוף חליץ:,מן הארכובה ולמטה כו': ורמינהי רגלים פרט לבעלי קבין,שאני הכא דכתיב (דברים כה, ט) מעל רגלו אי הכי למעלה מן הארכובה נמי מעל ולא מעל דמעל,אמר רב פפא שמע מינה האי איסתוירא עד ארעא נחית דאי סלקא דעתך מיפסק פסיק הוה ליה איהו מעל ושוקא מעל דמעל אמר רב אשי אפילו תימא מיפסק פסיק כל דבהדי כרעא ככרעא דמי:,מן הארכובה ולמעלה: מתיב רב כהנא (דברים כח, נז) ובשליתה היוצאת מבין רגליה אמר אביי בשעה שכורעת לילד נועצת עקביה בירכותיה ויולדת,ת"ש (שמואל ב יט, כה) לא עשה רגליו ולא עשה שפמו לישנא מעליא תא שמע (שמואל א כד, ד) ויבא שאול להסך את רגליו לישנא מעליא,ת"ש (שופטים ג, כד) אך מסיך הוא רגליו בחדר המקירה לישנא מעליא בין רגליה כו' לישנא מעליא,אמר רבי יוחנן שבע בעילות בעל אותו רשע באותו היום שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב בין רגליה כרע נפל באשר כרע שם נפל שדוד והא קא מתהניא מעבירה אמר רבי יוחנן משום ר"ש בן יוחי כל טובתן של רשעים | 103a. bwhetherthe iyavamis bstanding or sitting or leaning; anda woman bwho performs iḥalitza /ion a bblind iyavam /i; in all of these cases bher iḥalitzais valid. Butif she performs iḥalitzawhen he is wearing ba shoethat is so btorn that it does not cover most of the foot; or using a broken sandal that does not hold most of the foot; or using a hand blanketthat the amputee wears on his hands, similar to a leather shoe, in order to drag himself using them; bor using a soft shoe [ ianpileya /i]made bof cloth; ora woman bwho performs ihalitzawitha iyavamwho is ba minor;in all these cases bher iḥalitzais disqualified. /b,The Gemara comments: bWho isthe itannawho holds that ban amputee’s prostheticis considered a shoe? bIt is Rabbi Meir, as we learnedin a mishna ( iShabbat65b): bOne with an amputated leg may go outon Shabbat bwith his wooden leg,as it has the legal status of a shoe; this is bthe statement of Rabbi Meir.He reasons that the prosthesis functions like the shoe of any other person, indicating that Rabbi Meir is not especially concerned about the material from which the shoe is made. And bRabbi Yosei,on the other hand, bprohibitsthe amputee from going out on Shabbat with his wooden leg, as he does not consider it a shoe that is being worn, but rather a wooden object that is being carried.,The Gemara asks how Rabbi Meir can be the itannaof the ibaraita /i, as the continuation of the ibaraitastates iḥalitzais disqualified if performed bwith an ianpileya /imade bof cloth,as this cloth shoe is not to be considered a shoe. If so, have bwe come tothe opinion of bthe Rabbis,who rule in accordance with Rabbi Yosei, and render it prohibited to use any shoes for iḥalitzathat are not made of leather?,In an attempt to resolve the contradiction bAbaye said: Since the latter clauseof the ibaraita bisin accordance with bthe Rabbis,who rule like Rabbi Yosei, bthe first clause is alsoin accordance with bthe Rabbis. Andtherefore bthe first clause,which permits the amputee’s prosthesis, is breferring toa prosthetic foot bcovered in leather,as it constitutes a shoe due to its leather exterior., bRava said to him: Butaccording to your explanation, if the prosthesis is bnot covered in leather, whatwould its status be? It would be bunfit. If so, rather than teachingin the blatter clause: iAnpileya /imade bof clothis invalid for iḥalitza /i, bletit bdistinguish withinthe matter bitselfand say: bIn whatcase bis this statementthat a wooden prosthesis is fit bsaid?It is binthe case of a prosthetic leg bcovered in leather, butif it is bnot covered in leather, it is unfit. /b, bRather,the fact that the ibaraitawas not taught in that manner indicates that Abaye’s explanation is incorrect. Therefore, bRava saidthat the contradiction should be reconciled in another way: bSince the first clauseof the ibaraitais in accordance with the opinion of bRabbi Meir,that the shoes need not be made of leather, bthe latter clause is alsotaught in accordance with the opinion of bRabbi Meir /b, and the distinction between a wooden prosthetic and an ianpileyaof cloth is: bThisprosthesis bprotectsthe foot, band thatsoft shoe bdoes not protectthe foot, as it does not have a hard sole. Rabbi Meir does not require that the shoe be of leather, but he does require that it be protective footwear.,With regard to the statement in the ibaraitathat indicates that iḥalitzamay be performed even if the iyavamis not standing, bAmeimar said: The one who performs iḥalitza /iby having his iyevamaremove his shoe bmust press his footto the ground, and while in this position the iyevamawill remove his shoe., bRav Ashi said to Ameimar: But isn’t it taughtin the ibaraitaabove: She may perform iḥalitza bwhether he was standing or sitting or leaning?One who is leaning cannot easily press his foot into the ground. He answered him: bSaythat the man may perform iḥalitzawhile in any of these positions, but that bactuallythis is true only if bhe presses his footto the ground, which is admittedly more difficult to do while leaning., bAnd Ameimaralso bsaidabout this issue: bSomeone who walks on the backs of his feet,meaning he is clubfooted and his foot is twisted upside down, bcannot perform iḥalitza /i. Rav Ashi said to Ameimar: But isn’t it taughtin a ibaraita /i: bLeg supportscan be used for iḥalitza /i. bDoes this not mean thatthis lame individual bperforms iḥalitzausing thesesupports on his knees? This would indicate that even one with twisted feet can perform iḥalitza /i. The Gemara answers: bNo,the intention is that if bhe gave these supports to anotherwhose foot is shaped normally band hewore them while bperforming iḥalitza /i,it is valid. That other one is allowed to perform iḥalitzawhile wearing these supports because they are also considered shoes, but one whose foot is misshapen may not perform iḥalitzawith them, as it functions for him as a foot, not a shoe., bRav Ashi said: According to what Ameimar said, bar Uva cannot perform iḥalitzaand bar Kipof cannot perform iḥalitza /i,as these two, who were famous eulogizers in Rav Ashi’s generation, had feet that became so crooked that they were unable to walk normally.,It was taught in the mishna that if one’s leg was amputated bfrom the knee downand his iyevamaperformed iḥalitzawith him, the iḥalitzais valid. The Gemara braises a contradictionfrom a ibaraitathat comments on the pilgrimage one makes to Jerusalem during a Festival. The Torah states: “Three bFestivals [ iregalim /i]you shall celebrate for Me in the year” (Exodus 23:14). The ibaraitacomments on the verse: Festivals are referred to in the verse as iregalim /i, which literally means feet, indicating that one must actually make the pilgrimage to Jerusalem by foot [ iregel /i] during the Festival, which comes to bexclude people who have prostheses.This indicates that a prosthetic foot is not called a iregel /i, which seems to contradict the mishna that allows iḥalitzaon a prosthetic from the knee down.,The Gemara answers: bIt is different here,with respect to iḥalitza /i, bas it is written:“She removes the shoe bfrom on his foot [ ime’al raglo /i]”(Deuteronomy 25:9), which indicates that not only can his actual foot be used for performing iḥalitza /i, but also the part above it, i.e., the calf. The Gemara objects: bIf that is so,that one may use a part of his leg above his foot to perform iḥalitza /i, then if one’s leg was amputated bfrom above the knee,he should balsobe eligible for iḥalitza /i; and yet, the same mishna taught that only one with a leg amputated from below the knee is eligible for iḥalitza /i. The Gemara answers that the verse states: b“From onhis foot,” meaning above his foot, bbut not: From on that which is onhis foot; the wording indicates that it can be above his foot until the knee, but not any further above that., bRav Pappa said: Learn from here that the heel bone [ iistavira /i] reaches to the groundwhere it connects to the foot, bfor if it enters your mindto say bthat it is separate and divided,and there is another bone in between, bthen thatankle bone bis “from onthe foot” band the calfwould be prohibited for iḥalitza /i, as it would be considered: bFrom on that which is onhis foot. bRav Ashi said: Evenif byou say that it is separate and dividedfrom the calf, because banything that is connected with thesole of the bfoot is considered like the foot,then the ankle is certainly part of the foot, making the calf the area that is “from on the foot.”,It was taught in the mishna that if one’s legs were amputated bfrom the knee and above,the iḥalitzais invalid. This implies that the iregelincludes the calf but not the thigh. bRav Kahana raised an objectionfrom the verse: b“And against her afterbirth that emerges from between her legs [ iragleha /i]”(Deuteronomy 28:57), implying that iregelincludes even the thighs. bAbaye said:The verse actually means between her feet, as bwhena woman bcrouches to give birth, she pushes her heels into her thighs and she gives birth,so it appears as if the fetus emerges from between her feet.,The Gemara continues its challenge. bComeand bhearanother verse: b“He had neither dressed his feet [ iraglav /i], nor trimmed his beard”(II Samuel 19:25). The phrase “dressed his feet [ iraglav /i]” is referring to treating his pubic hair, implying that even the area around the thigh is referred to as iregel /i. The Gemara answers: This is ba euphemism.The Gemara attempts another challenge: bComeand bhearfrom another verse: b“And Saul went in to cover his feet [ iraglav /i]”(I Samuel 24:3), meaning: To urinate, implying that iregelrefers even to the thighs. The Gemara answers: This is also ba euphemism. /b, bComeand bhearthe meaning of: His feet, from the following verse regarding the Moabite king, Eglon, which states: b“Surely he is covering his feet [ iraglav /i] in the cabinet of the cool chamber”(Judges 3:24). The Gemara answers: This is ba euphemism.The Gemara attempts another proof from a verse regarding Sisera’s encounter with Yael: b“At her feet [ iragleha /i]he sunk, he fell” (Judges 5:27), which indicates that they had sexual intercourse, and implies that iregelincludes the thigh. The Gemara answers: This is also ba euphemism. /b,The Gemara elaborates on what happened when Sisera was in Yael’s tent. bRabbi Yoḥa said: That wickedman, Sisera, bhadsexual bintercoursewith Yael bseven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead”(Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: bButhow could Yael do this even for the noble purpose of killing the wicked Sisera, as bshe derived pleasure fromthe btransgressionof licentious sexual relations with a gentile? bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: Everyact that is a bbenefit for the wicked /b |
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21. Origen, Homiliae In Genesim (In Catenis), 6.2 (3rd cent. CE - 3rd cent. CE)
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22. Origen, Homilies On Genesis, 6.2 (3rd cent. CE - 3rd cent. CE)
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23. Ephrem, Commentary On Genesis, 9.3 (4th cent. CE - 4th cent. CE)
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