1. Septuagint, Tobit, 3.6, 3.10, 7.7, 13.14 (10th cent. BCE - 2nd cent. BCE)
| 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 7.7. And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. |
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2. Hebrew Bible, Song of Songs, 2.16, 5.7, 5.13, 6.2, 7.11 (9th cent. BCE - 3rd cent. BCE)
| 2.16. דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃ 5.7. מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת־רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 6.2. דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃ 7.11. אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ׃ | 2.16. My beloved is mine, and I am his, That feedeth among the lilies. 5.7. The watchmen that go about the city found me, They smote me, they wounded me; The keepers of the walls took away my mantle from me. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies. 7.11. I am my beloved’s, and his desire is toward me. |
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3. Hebrew Bible, Deuteronomy, 5.21, 5.33, 12.10, 21.22, 25.19, 26.5-26.10, 28.55, 28.57, 34.8 (9th cent. BCE - 3rd cent. BCE)
| 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 25.19. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃ 26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 34.8. וַיִּבְכּוּ בְנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה בְּעַרְבֹת מוֹאָב שְׁלֹשִׁים יוֹם וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל מֹשֶׁה׃ | 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 12.10. But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;" 21.22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;" 25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget." 26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous." 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage." 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression." 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders." 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey." 26.10. And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God." 28.55. so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates." 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates." 34.8. And the children of Israel wept for Moses in the plains of Moab thirty days; so the days of weeping in the mourning for Moses were ended." |
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4. Hebrew Bible, Esther, 1.14, 1.17 (9th cent. BCE - 3rd cent. BCE)
| 1.14. וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃ 1.17. כִּי־יֵצֵא דְבַר־הַמַּלְכָּה עַל־כָּל־הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאָמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא־בָאָה׃ | 1.14. and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:" 1.17. For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not." |
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5. Hebrew Bible, Exodus, 3.9, 12.17, 12.37, 15.9, 20.11, 20.17, 22.20, 31.18 (9th cent. BCE - 3rd cent. BCE)
| 3.9. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 12.17. וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם׃ 12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 31.18. וַיִּתֵּן אֶל־מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים׃ | 3.9. And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them." 12.17. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordice for ever." 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt." 31.18. And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God." |
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6. Hebrew Bible, Genesis, 1.1, 1.3-1.5, 1.22, 1.26-1.31, 2.2-2.4, 2.7-2.25, 3.1-3.15, 3.17-3.24, 4.1-4.4, 4.6-4.7, 4.12, 4.17-4.18, 4.20, 4.22, 4.25, 5.5, 5.9, 5.18-5.24, 5.29, 6.1-6.7, 8.2, 9.1-9.27, 10.25, 12.5, 12.13, 12.15, 15.6, 16.2, 16.5-16.6, 19.13, 20.2, 21.8-21.21, 25.22-25.23, 37.33-37.34, 38.15-38.18, 48.16, 49.33, 50.10 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.25. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃ 3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 4.18. וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיּיָאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃ 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 8.2. וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃ 8.2. וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.18. וַיִּהְיוּ בְנֵי־נֹחַ הַיֹּצְאִים מִן־הַתֵּבָה שֵׁם וְחָם וָיָפֶת וְחָם הוּא אֲבִי כְנָעַן׃ 9.19. שְׁלֹשָׁה אֵלֶּה בְּנֵי־נֹחַ וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22. וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23. וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 10.25. וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יָקְטָן׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.5. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃ 16.6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃ 19.13. כִּי־מַשְׁחִתִים אֲנַחְנוּ אֶת־הַמָּקוֹם הַזֶּה כִּי־גָדְלָה צַעֲקָתָם אֶת־פְּנֵי יְהוָה וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ׃ 20.2. וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃ 21.8. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 21.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 21.11. וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ׃ 21.12. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 21.13. וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא׃ 21.14. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע׃ 21.15. וַיִּכְלוּ הַמַּיִם מִן־הַחֵמֶת וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם׃ 21.16. וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃ 21.17. וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃ 21.18. קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃ 21.19. וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃ 21.21. וַיֵּשֶׁב בְּמִדְבַּר פָּארָן וַתִּקַּח־לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם׃ 25.22. וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ 25.23. וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃ 37.33. וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף׃ 37.34. וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃ 38.15. וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃ 38.16. וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ וַיֹּאמֶר הָבָה־נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה־תִּתֶּן־לִּי כִּי תָבוֹא אֵלָי׃ 38.17. וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי־עִזִּים מִן־הַצֹּאן וַתֹּאמֶר אִם־תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ׃ 38.18. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ 48.16. הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל־רָע יְבָרֵךְ אֶת־הַנְּעָרִים וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ׃ 49.33. וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו׃ | 1.1. In the beginning God created the heaven and the earth." 1.3. And God said: ‘Let there be light.’ And there was light." 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day." 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’" 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so." 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 2.25. And they were both naked, the man and his wife, and were not ashamed." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’" 3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’" 3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’" 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.’" 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’" 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground." 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’" 4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch." 4.18. And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech." 4.20. And Adah bore Jabal; he was the father of such as dwell in tents and have cattle." 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’" 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.9. And Enosh lived ninety years, and begot Ke." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 8.2. the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" 9.18. And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan." 9.19. These three were the sons of Noah, and of these was the whole earth overspread." 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 9.22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without." 9.23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness." 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant." 10.25. And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan." 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 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.’" 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 15.6. And he believed in the LORD; and He counted it to him for righteousness." 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai." 16.5. And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’" 16.6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face." 19.13. for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.’" 20.2. And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah." 21.8. And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned." 21.9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’" 21.11. And the thing was very grievous in Abraham’s sight on account of his son." 21.12. And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee." 21.13. And also of the son of the bondwoman will I make a nation, because he is thy seed.’" 21.14. And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba." 21.15. And the water in the bottle was spent, and she cast the child under one of the shrubs." 21.16. And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept." 21.17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is." 21.18. Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’" 21.19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink." 21.20. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer." 21.21. And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt." 25.22. And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD." 25.23. And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger." 37.33. And he knew it, and said: ‘It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.’" 37.34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days." 38.15. When Judah saw her, he thought her to be a harlot; for she had covered her face." 38.16. And he turned unto her by the way, and said: ‘Come, I pray thee, let me come in unto thee’; for he knew not that she was his daughter-in-law. And she said: ‘What wilt thou give me, that thou mayest come in unto me?’" 38.17. And he said: ‘I will send thee a kid of the goats from the flock.’ And she said: ‘Wilt thou give me a pledge, till thou send it?’" 38.18. And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him." 48.16. the angel who hath redeemed me from all evil, bless the lads; and let my name be named in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.’" 49.33. And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people." 50.10. And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days." |
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7. Hebrew Bible, Hosea, 6.1-6.2, 6.7 (9th cent. BCE - 3rd cent. BCE)
| 6.1. לְכוּ וְנָשׁוּבָה אֶל־יְהוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ׃ 6.1. בְּבֵית יִשְׂרָאֵל רָאִיתִי שעריריה [שַׁעֲרוּרִיָּה] שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל׃ 6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃ 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ | 6.1. ’Come, and let us return unto the LORD; For He hath torn, and He will heal us, He hath smitten, and He will bind us up." 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence." 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." |
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8. Hebrew Bible, Job, 2.9, 15.24, 20.22, 42.11-42.12 (9th cent. BCE - 3rd cent. BCE)
| 2.9. וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃ 15.24. יְבַעֲתֻהוּ צַר וּמְצוּקָה תִּתְקְפֵהוּ כְּמֶלֶךְ עָתִיד לַכִּידוֹר׃ 42.11. וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו [אַחְיוֹתָיו] וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃ 42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃ | 2.9. Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’" 15.24. Distress and anguish overwhelm him; They prevail against him, as a king ready to the battle." 42.11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold." 42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ." |
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9. Hebrew Bible, Leviticus, 1.14, 7.10, 17.7, 19.33, 20.1 (9th cent. BCE - 3rd cent. BCE)
| 1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ 17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃ 19.33. וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃ 20.1. וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃ 20.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ | 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons." 7.10. And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another." 17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. ." 19.33. And if a stranger sojourn with thee in your land, ye shall not do him wrong." 20.1. And the LORD spoke unto Moses, saying:" |
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10. Hebrew Bible, Micah, 1.8, 2.3 (9th cent. BCE - 3rd cent. BCE)
| 1.8. עַל־זֹאת אֶסְפְּדָה וְאֵילִילָה אֵילְכָה שילל [שׁוֹלָל] וְעָרוֹם אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה׃ 2.3. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי חֹשֵׁב עַל־הַמִּשְׁפָּחָה הַזֹּאת רָעָה אֲשֶׁר לֹא־תָמִישׁוּ מִשָּׁם צַוְּארֹתֵיכֶם וְלֹא תֵלְכוּ רוֹמָה כִּי עֵת רָעָה הִיא׃ | 1.8. For this will I wail and howl, I will go stripped and naked; I will make a wailing like the jackals, And a mourning like the ostriches." 2.3. Therefore thus saith the LORD: Behold, against this family do I devise an evil, From which ye shall not remove your necks, Neither shall ye walk upright; for it shall be an evil time." |
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11. Hebrew Bible, Numbers, 7.13, 7.19, 7.25, 7.31, 7.37, 7.43, 7.49, 7.55, 7.61, 7.67, 7.73, 7.79, 7.84-7.85, 11.12 (9th cent. BCE - 3rd cent. BCE)
| 7.13. וְקָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.19. הִקְרִב אֶת־קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.25. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.31. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.37. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.43. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.49. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.55. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה 7.61. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.67. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.73. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.79. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.84. זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה׃ 7.85. שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע־מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ׃ 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ | 7.13. and his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.19. he presented for his offering one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.25. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.31. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.37. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.43. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.49. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.55. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.61. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.67. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.73. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.79. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.84. This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes, twelve silver basins, twelve golden pans;" 7.85. each silver dish weighing a hundred and thirty shekels, and each basin seventy; all the silver of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary;" 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?" |
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12. Hebrew Bible, Proverbs, 6.26, 19.16, 23.31 (9th cent. BCE - 3rd cent. BCE)
| 6.26. כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃ 19.16. שֹׁמֵר מִצְוָה שֹׁמֵר נַפְשׁוֹ בּוֹזֵה דְרָכָיו יומת [יָמוּת׃] 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ | 6.26. For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life." 19.16. He that keepeth the commandment keepeth his soul; But he that despiseth His ways shall die." 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;" |
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13. Hebrew Bible, Psalms, 1.5, 47.7, 79.9, 106.28, 114.3, 127.2, 136.13, 145.16 (9th cent. BCE - 3rd cent. BCE)
| 1.5. עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃ 47.7. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃ 79.9. עָזְרֵנוּ אֱלֹהֵי יִשְׁעֵנוּ עַל־דְּבַר כְּבוֹד־שְׁמֶךָ וְהַצִּילֵנוּ וְכַפֵּר עַל־חַטֹּאתֵינוּ לְמַעַן שְׁמֶךָ׃ 106.28. וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים׃ 114.3. הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃ 127.2. שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי־שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא׃ 136.13. לְגֹזֵר יַם־סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדּוֹ׃ 145.16. פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃ | 1.5. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous." 47.7. Sing praises to God, sing praises; sing praises unto our King, sing praises." 79.9. Help us, O God of our salvation, for the sake of the glory of Thy name; And deliver us, and forgive our sins, for Thy name's sake." 106.28. They joined themselves also unto Baal of Peor, And ate the sacrifices of the dead." 114.3. The sea saw it, and fled; The Jordan turned backward." 127.2. It is vain for you that ye rise early, and sit up late, Ye that eat the bread of toil; So He giveth unto His beloved in sleep." 136.13. To Him who divided the Red Sea in sunder, For His mercy endureth for ever;" 145.16. Thou openest Thy hand, And satisfiest every living thing with favour." |
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14. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE)
| 1.15. יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃ | 1.15. That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness," |
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15. Hebrew Bible, 1 Kings, 2.43, 7.26, 7.36, 8.37 (8th cent. BCE - 5th cent. BCE)
| 2.43. וּמַדּוּעַ לֹא שָׁמַרְתָּ אֵת שְׁבֻעַת יְהוָה וְאֶת־הַמִּצְוָה אֲשֶׁר־צִוִּיתִי עָלֶיךָ׃ 7.26. וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל׃ 7.36. וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ | 2.43. Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?’" 7.26. And it was a hand-breadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths." 7.36. And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" |
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16. Hebrew Bible, 1 Samuel, 4.19, 13.13 (8th cent. BCE - 5th cent. BCE)
| 13.13. וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל נִסְכָּלְתָּ לֹא שָׁמַרְתָּ אֶת־מִצְוַת יְהוָה אֱלֹהֶיךָ אֲשֶׁר צִוָּךְ כִּי עַתָּה הֵכִין יְהוָה אֶת־מַמְלַכְתְּךָ אֶל־יִשְׂרָאֵל עַד־עוֹלָם׃ | 13.13. And Shemu᾽el said to Sha᾽ul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now the Lord would have established thy kingdom upon Yisra᾽el for ever." |
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17. Hebrew Bible, 2 Kings, 19.3 (8th cent. BCE - 5th cent. BCE)
| 19.3. וְיָסְפָה פְּלֵיטַת בֵּית־יְהוּדָה הַנִּשְׁאָרָה שֹׁרֶשׁ לְמָטָּה וְעָשָׂה פְרִי לְמָעְלָה׃ 19.3. וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר חִזְקִיָּהוּ יוֹם־צָרָה וְתוֹכֵחָה וּנְאָצָה הַיּוֹם הַזֶּה כִּי בָאוּ בָנִים עַד־מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה׃ | 19.3. And they said unto him: ‘Thus saith Hezekiah: This day is a day of trouble, and of rebuke, and of contumely; for the children are come to the birth, and there is not strength to bring forth." |
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18. Hebrew Bible, 2 Samuel, 5.3-5.10, 5.13 (8th cent. BCE - 5th cent. BCE)
| 5.4. בֶּן־שְׁלֹשִׁים שָׁנָה דָּוִד בְּמָלְכוֹ אַרְבָּעִים שָׁנָה מָלָךְ׃ 5.6. וַיֵּלֶךְ הַמֶּלֶךְ וַאֲנָשָׁיו יְרוּשָׁלִַם אֶל־הַיְבֻסִי יוֹשֵׁב הָאָרֶץ וַיֹּאמֶר לְדָוִד לֵאמֹר לֹא־תָבוֹא הֵנָּה כִּי אִם־הֱסִירְךָ הַעִוְרִים וְהַפִּסְחִים לֵאמֹר לֹא־יָבוֹא דָוִד הֵנָּה׃ 5.7. וַיִּלְכֹּד דָּוִד אֵת מְצֻדַת צִיּוֹן הִיא עִיר דָּוִד׃ 5.8. וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת־הַפִּסְחִים וְאֶת־הַעִוְרִים שנאו [שְׂנֻאֵי] נֶפֶשׁ דָּוִד עַל־כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל־הַבָּיִת׃ 5.9. וַיֵּשֶׁב דָּוִד בַּמְּצֻדָה וַיִּקְרָא־לָהּ עִיר דָּוִד וַיִּבֶן דָּוִד סָבִיב מִן־הַמִּלּוֹא וָבָיְתָה׃ 5.13. וַיִּקַּח דָּוִד עוֹד פִּלַגְשִׁים וְנָשִׁים מִירוּשָׁלִַם אַחֲרֵי בֹּאוֹ מֵחֶבְרוֹן וַיִּוָּלְדוּ עוֹד לְדָוִד בָּנִים וּבָנוֹת׃ | 5.4. David was thirty years old when he began to reign, and he reigned forty years." 5.6. And the king and his men went to Yerushalayim to the Yevusi, the inhabitants of the land: who spoke to David, saying, Unless thou remove even the blind and the lame, thou shalt not come in here: thinking, David cannot come in here." 5.7. Nevertheless David took the stronghold of Żiyyon: that is the city of David." 5.8. And David said on that day, Whoever smites the Yevusi, and gets up to the aqueduct, and smites the lame and the blind (that are hated of David’s soul) – therefore the saying, The blind and the lame shall not come into the house." 5.9. So David dwelt in the stronghold and called it the city of David. And David built round about from the Millo and inward." 5.10. And David went on, and grew great, and the Lord God of hosts was with him." 5.13. And David took more concubines and wives of Yerushalayim, after he had come from Ĥevron: and more sons and daughters were born to David." |
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19. Hebrew Bible, Amos, 2.6, 5.15, 7.17, 8.8 (8th cent. BCE - 6th cent. BCE)
| 2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ 5.15. שִׂנְאוּ־רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט אוּלַי יֶחֱנַן יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁאֵרִית יוֹסֵף׃ 7.17. לָכֵן כֹּה־אָמַר יְהוָה אִשְׁתְּךָ בָּעִיר תִּזְנֶה וּבָנֶיךָ וּבְנֹתֶיךָ בַּחֶרֶב יִפֹּלוּ וְאַדְמָתְךָ בַּחֶבֶל תְּחֻלָּק וְאַתָּה עַל־אֲדָמָה טְמֵאָה תָּמוּת וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ׃ 8.8. הַעַל זֹאת לֹא־תִרְגַּז הָאָרֶץ וְאָבַל כָּל־יוֹשֵׁב בָּהּ וְעָלְתָה כָאֹר כֻּלָּהּ וְנִגְרְשָׁה ונשקה [וְנִשְׁקְעָה] כִּיאוֹר מִצְרָיִם׃ | 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;" 5.15. Hate the evil, and love the good, And establish justice in the gate; It may be that the LORD, the God of hosts, Will be gracious unto the remt of Joseph." 7.17. Therefore thus saith the LORD: Thy wife shall be a harlot in the city, And thy sons and thy daughters shall fall by the sword, And thy land shall be divided by line; And thou thyself shalt die in an unclean land, And Israel shall surely be led away captive out of his land.’" 8.8. Shall not the land tremble for this, And every one mourn that dwelleth therein? Yea, it shall rise up wholly like the River; And it shall be troubled and sink again, like the River of Egypt." |
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20. Hebrew Bible, Isaiah, 26.17-26.18, 35.9, 59.4, 61.3, 66.7 (8th cent. BCE - 5th cent. BCE)
| 26.17. כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ כֵּן הָיִינוּ מִפָּנֶיךָ יְהוָה׃ 26.18. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ יְשׁוּעֹת בַּל־נַעֲשֶׂה אֶרֶץ וּבַל־יִפְּלוּ יֹשְׁבֵי תֵבֵל׃ 35.9. לֹא־יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל־יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים׃ 59.4. אֵין־קֹרֵא בְצֶדֶק וְאֵין נִשְׁפָּט בֶּאֱמוּנָה בָּטוֹחַ עַל־תֹּהוּ וְדַבֶּר־שָׁוְא הָרוֹ עָמָל וְהוֹלֵיד אָוֶן׃ 61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 66.7. בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר׃ | 26.17. Like as a woman with child, that draweth near the time of her delivery, Is in pain and crieth out in her pangs; So have we been at Thy presence, O LORD." 26.18. We have been with child, we have been in pain, We have as it were brought forth wind; We have not wrought any deliverance in the land; Neither are the inhabitants of the world come to life." 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;" 59.4. None sueth in righteousness, And none pleadeth in truth; They trust in vanity, and speak lies, They conceive mischief, and bring forth iniquity." 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory." 66.7. Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child." |
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21. Hebrew Bible, Jeremiah, 2.5, 6.26, 52.18 (8th cent. BCE - 5th cent. BCE)
| 2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 6.26. בַּת־עַמִּי חִגְרִי־שָׂק וְהִתְפַּלְּשִׁי בָאֵפֶר אֵבֶל יָחִיד עֲשִׂי לָךְ מִסְפַּד תַּמְרוּרִים כִּי פִתְאֹם יָבֹא הַשֹּׁדֵד עָלֵינוּ׃ 52.18. וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃ | 2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?" 6.26. O daughter of my people, gird thee with sackcloth, And wallow thyself in ashes; Make thee mourning, as for an only son, Most bitter lamentation; For the spoiler shall suddenly come upon us." 52.18. The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away." |
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22. Hebrew Bible, Joshua, 1.13, 5.14, 7.6 (8th cent. BCE - 5th cent. BCE)
| 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 7.6. וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃ | 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’" 7.6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads." |
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23. Hebrew Bible, Judges, 6.9, 11.30-11.31 (8th cent. BCE - 5th cent. BCE)
| 6.9. וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃ 11.31. וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃ | 6.9. and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;" 11.30. And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands," 11.31. then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering." |
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24. Hebrew Bible, Lamentations, 1.4 (8th cent. BCE - 5th cent. BCE)
| 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ | 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly." |
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25. Hesiod, Theogony, 405-407, 409, 421, 434, 448-451, 404 (8th cent. BCE - 7th cent. BCE)
| 404. The fair Petraea, Metis, Menestho |
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26. Hebrew Bible, Ezekiel, 5.17, 13.3, 13.18, 14.6, 14.21, 16.36, 21.3, 21.14, 22.28, 23.22, 23.28, 23.32, 23.35, 23.46, 24.6, 24.9, 24.21, 25.13, 26.15, 28.2, 28.6, 28.12, 29.3, 29.8, 30.22, 32.3, 32.11, 34.2, 34.15, 34.17, 34.20, 36.22, 37.5, 37.9, 37.12 (6th cent. BCE - 5th cent. BCE)
| 5.17. וְשִׁלַּחְתִּי עֲלֵיכֶם רָעָב וְחַיָּה רָעָה וְשִׁכְּלֻךְ וְדֶבֶר וָדָם יַעֲבָר־בָּךְ וְחֶרֶב אָבִיא עָלַיִךְ אֲנִי יְהוָה דִּבַּרְתִּי׃ 13.3. כֹּה אָמַר אֲדֹנָי יְהוִה הוֹי עַל־הַנְּבִיאִים הַנְּבָלִים אֲשֶׁר הֹלְכִים אַחַר רוּחָם וּלְבִלְתִּי רָאוּ׃ 13.18. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הוֹי לִמְתַפְּרוֹת כְּסָתוֹת עַל כָּל־אַצִּילֵי יָדַי וְעֹשׂוֹת הַמִּסְפָּחוֹת עַל־רֹאשׁ כָּל־קוֹמָה לְצוֹדֵד נְפָשׁוֹת הַנְּפָשׁוֹת תְּצוֹדֵדְנָה לְעַמִּי וּנְפָשׁוֹת לָכֶנָה תְחַיֶּינָה׃ 14.6. לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃ 14.21. כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 16.36. כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תוֹעֲבוֹתַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃ 21.3. וְאַתָּה חָלָל רָשָׁע נְשִׂיא יִשְׂרָאֵל אֲשֶׁר־בָּא יוֹמוֹ בְּעֵת עֲוֺן קֵץ׃ 21.3. וְאָמַרְתָּ לְיַעַר הַנֶּגֶב שְׁמַע דְּבַר־יְהוָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מַצִּית־בְּךָ אֵשׁ וְאָכְלָה בְךָ כָל־עֵץ־לַח וְכָל־עֵץ יָבֵשׁ לֹא־תִכְבֶּה לַהֶבֶת שַׁלְהֶבֶת וְנִצְרְבוּ־בָהּ כָּל־פָּנִים מִנֶּגֶב צָפוֹנָה׃ 21.14. בֶּן־אָדָם הִנָּבֵא וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי אֱמֹר חֶרֶב חֶרֶב הוּחַדָּה וְגַם־מְרוּטָה׃ 23.22. לָכֵן אָהֳלִיבָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵעִיר אֶת־מְאַהֲבַיִךְ עָלַיִךְ אֵת אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם וַהֲבֵאתִים עָלַיִךְ מִסָּבִיב׃ 23.28. כִּי כֹה אָמַר אֲדֹנָי יְהוִה הִנְנִי נֹתְנָךְ בְּיַד אֲשֶׁר שָׂנֵאת בְּיַד אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם׃ 23.32. כֹּה אָמַר אֲדֹנָי יְהֹוִה כּוֹס אֲחוֹתֵךְ תִּשְׁתִּי הָעֲמֻקָּה וְהָרְחָבָה תִּהְיֶה לִצְחֹק וּלְלַעַג מִרְבָּה לְהָכִיל׃ 23.35. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן שָׁכַחַתְּ אוֹתִי וַתַּשְׁלִיכִי אוֹתִי אַחֲרֵי גַוֵּךְ וְגַם־אַתְּ שְׂאִי זִמָּתֵךְ וְאֶת־תַּזְנוּתָיִךְ׃ 23.46. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הַעֲלֵה עֲלֵיהֶם קָהָל וְנָתֹן אֶתְהֶן לְזַעֲוָה וְלָבַז׃ 24.6. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה אוֹי עִיר הַדָּמִים סִיר אֲשֶׁר חֶלְאָתָה בָהּ וְחֶלְאָתָהּ לֹא יָצְאָה מִמֶּנָּה לִנְתָחֶיהָ לִנְתָחֶיהָ הוֹצִיאָהּ לֹא־נָפַל עָלֶיהָ גּוֹרָל׃ 24.9. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אוֹי עִיר הַדָּמִים גַּם־אֲנִי אַגְדִּיל הַמְּדוּרָה׃ 24.21. אֱמֹר לְבֵית יִשְׂרָאֵל כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מְחַלֵּל אֶת־מִקְדָּשִׁי גְּאוֹן עֻזְּכֶם מַחְמַד עֵינֵיכֶם וּמַחְמַל נַפְשְׁכֶם וּבְנֵיכֶם וּבְנוֹתֵיכֶם אֲשֶׁר עֲזַבְתֶּם בַּחֶרֶב יִפֹּלוּ׃ 25.13. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה וְנָטִתִי יָדִי עַל־אֱדוֹם וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה וּנְתַתִּיהָ חָרְבָּה מִתֵּימָן וּדְדָנֶה בַּחֶרֶב יִפֹּלוּ׃ 26.15. כֹּה אָמַר אֲדֹנָי יְהוִה לְצוֹר הֲלֹא מִקּוֹל מַפַּלְתֵּךְ בֶּאֱנֹק חָלָל בֵּהָרֵג הֶרֶג בְּתוֹכֵךְ יִרְעֲשׁוּ הָאִיִּים׃ 28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 29.8. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵבִיא עָלַיִךְ חָרֶב וְהִכְרַתִּי מִמֵּךְ אָדָם וּבְהֵמָה׃ 30.22. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנְנִי אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְשָׁבַרְתִּי אֶת־זְרֹעֹתָיו אֶת־הַחֲזָקָה וְאֶת־הַנִּשְׁבָּרֶת וְהִפַּלְתִּי אֶת־הַחֶרֶב מִיָּדוֹ׃ 32.3. שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃ 32.3. כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃ 32.11. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה חֶרֶב מֶלֶךְ־בָּבֶל תְּבוֹאֶךָ׃ 34.2. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אֲלֵיהֶם הִנְנִי־אָנִי וְשָׁפַטְתִּי בֵּין־שֶׂה בִרְיָה וּבֵין שֶׂה רָזָה׃ 34.2. בֶּן־אָדָם הִנָּבֵא עַל־רוֹעֵי יִשְׂרָאֵל הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם לָרֹעִים כֹּה אָמַר אֲדֹנָי יְהוִה הוֹי רֹעֵי־יִשְׂרָאֵל אֲשֶׁר הָיוּ רֹעִים אוֹתָם הֲלוֹא הַצֹּאן יִרְעוּ הָרֹעִים׃ 34.15. אֲנִי אֶרְעֶה צֹאנִי וַאֲנִי אַרְבִּיצֵם נְאֻם אֲדֹנָי יְהוִה׃ 34.17. וְאַתֵּנָה צֹאנִי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי שֹׁפֵט בֵּין־שֶׂה לָשֶׂה לָאֵילִים וְלָעַתּוּדִים׃ 36.22. לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ | 5.17. and I will send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.’" 13.3. Thus saith the Lord GOD: Woe unto the vile prophets, that follow their own spirit, and things which they have not seen!" 13.18. and say: Thus saith the Lord GOD: Woe to the women that sew cushions upon all elbows, and make pads for the head of persons of every stature to hunt souls! Will ye hunt the souls of My people, and save souls alive for yourselves?" 14.6. Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations." 14.21. For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast." 16.36. Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;" 21.3. and say to the forest of the South: Hear the word of the LORD: Thus saith the Lord GOD: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, it shall not be quenched, even a flaming flame; and all faces from the south to the north shall be seared thereby." 21.14. ’Son of man, prophesy, and say: Thus saith the LORD: Say: A sword, a sword, it is sharpened, And also furbished:" 23.22. Therefore, O Oholibah, thus saith the Lord GOD: Behold, I will raise up thy lovers against thee, from whom thy soul is alienated, and I will bring them against thee on every side:" 23.28. For thus saith the Lord GOD: Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy soul is alienated;" 23.32. Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, Which is deep and large; Thou shalt be for a scorn and a derision; It is full to the uttermost." 23.35. Therefore thus saith the Lord GOD: Because thou hast forgotten Me, and cast Me behind thy back, therefore bear thou also thy lewdness and thy harlotries.’" 23.46. For thus saith the Lord GOD: An assembly shall be brought up against them, and they shall be made a horror and a spoil." 24.6. Wherefore thus saith the Lord GOD: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it." 24.9. Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great," 24.21. Speak unto the house of Israel: Thus saith the Lord GOD: Behold, I will profane My sanctuary, the pride of your power, the desire of your eyes, and the longing of your soul; and your sons and your daughters whom ye have left behind shall fall by the sword." 25.13. therefore thus saith the Lord GOD: I will stretch out My hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman, even unto Dedan shall they fall by the sword." 26.15. Thus saith the Lord GOD to Tyre: Shall not the isles shake at the sound of thy fall, when the wounded groan, when the slaughter is made in the midst of thee?" 28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—" 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;" 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty," 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." 29.8. Therefore thus saith the Lord GOD: Behold, I will bring a sword upon thee, and will cut off from thee man and beast." 30.22. Therefore thus saith the Lord GOD: Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand." 32.3. Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net." 32.11. For thus saith the Lord GOD: The sword of the king of Babylon shall come upon thee." 34.2. ’Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, even to the shepherds: Thus saith the Lord GOD: Woe unto the shepherds of Israel that have fed themselves! should not the shepherds feed the sheep?" 34.15. I will feed My sheep, and I will cause them to lie down, saith the Lord GOD." 34.17. And as for you, O My flock, thus saith the Lord GOD: Behold, I judge between cattle and cattle, even the rams and the he-goats." 34.20. Therefore thus saith the Lord GOD unto them: Behold, I, even I, will judge between the fat cattle and the lean cattle." 36.22. Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came." 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’" 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." |
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27. Hebrew Bible, Ecclesiastes, 8.5 (5th cent. BCE - 2nd cent. BCE)
| 8.5. שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם׃ | 8.5. Whoso keepeth the commandment shall know no evil thing; And a wise man’s heart discerneth time and judgment." |
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28. Hebrew Bible, Zechariah, 1.14, 1.16-1.17, 2.12, 6.12, 7.9, 9.15, 14.20 (5th cent. BCE - 4th cent. BCE)
| 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 2.12. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃ 6.12. וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃ 7.9. כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר מִשְׁפַּט אֱמֶת שְׁפֹטוּ וְחֶסֶד וְרַחֲמִים עֲשׂוּ אִישׁ אֶת־אָחִיו׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ | 1.14. so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;" 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem." 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’" 2.12. For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye." 6.12. and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;" 7.9. ’Thus hath the LORD of hosts spoken, saying: Execute true judgment, and show mercy and compassion every man to his brother;" 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar." 14.20. In that day shall there be upon the bells of the horses: HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the basins before the altar." |
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29. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. |
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30. Aristotle, Categories, 10 (4th cent. BCE - 4th cent. BCE)
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31. Septuagint, Tobit, 3.6, 3.10, 7.7, 13.14 (4th cent. BCE - 2nd cent. BCE)
| 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 7.7. And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. |
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32. Anon., Jubilees, 2.3, 2.14, 3.28, 8.8-8.11, 12.25-12.27 (2nd cent. BCE - 2nd cent. BCE)
| 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 2.14. These four great works God created on the third day. 3.28. And she said to it, "of all the fruit of the trees of the garden God hath said unto us, Eat; 8.8. and in the fourth year he begat a son, and called his name Shelah; for he said: "Truly I have been sent. 8.9. [And in the fourth year he was born], and Shelah grew up and took to himself a wife, and her name was Mû’ak, the daughter of Kêsêd, his father's brother 8.10. in the one and thirtieth jubilee, in the fifth week, in the first year thereof. brAnd she bare him a son in the fifth year thereof, and he called his name Eber: 8.11. and he took unto himself a wife, and her name was ’Azûrâd the daughter of Nêbrôd, in the thirty-second jubilee, in the seventh week, in the third year thereof. 12.25. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26. Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth |
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33. Anon., Testament of Dan, 6.4 (2nd cent. BCE - 2nd cent. CE)
| 6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end. |
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34. Anon., Testament of Job, 47.10, 53.5-53.7 (2nd cent. BCE - 2nd cent. CE)
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35. Cicero, On The Nature of The Gods, 2.30 (2nd cent. BCE - 1st cent. BCE)
| 2.30. Now we observe that the parts of the world (and nothing exists in all the world which is not a part of the whole world) possess sensation and reason. Therefore it follows that that part which contains the ruling principle of the world must necessarily possess sensation and reason, and these in a more intense and higher form. Hence it follows that the world possesses wisdom, and that the element which holds all things in its embrace is pre‑eminently and perfectly rational, and therefore that the world is god, and all the forces of the world are held together by the divine nature. "Moreover that glowing heat of the world is far purer and more brilliant and far more mobile, and therefore more stimulating to the senses, than this warmth of ours by which the things that we know are preserved and vitalized. |
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36. Dead Sea Scrolls, Community Rule, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
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37. Hebrew Bible, Daniel, 6.14, 7.4 (2nd cent. BCE - 2nd cent. BCE)
| 6.14. בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך [עֲלָךְ] מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃ 7.4. קַדְמָיְתָא כְאַרְיֵה וְגַפִּין דִּי־נְשַׁר לַהּ חָזֵה הֲוֵית עַד דִּי־מְּרִיטוּ גַפַּיהּ וּנְטִילַת מִן־אַרְעָא וְעַל־רַגְלַיִן כֶּאֱנָשׁ הֳקִימַת וּלְבַב אֱנָשׁ יְהִיב לַהּ׃ | 6.14. Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’" 7.4. The first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man’s heart was given to it." |
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38. Septuagint, 1 Maccabees, 6.7, 9.10 (2nd cent. BCE - 2nd cent. BCE)
| 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 9.10. But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor. |
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39. Septuagint, Ecclesiasticus (Siracides), 17.10, 20.22, 22.12, 25.24, 30.5, 38.17, 38.22 (2nd cent. BCE - 2nd cent. BCE)
| 20.22. A man may lose his life through shame,or lose it because of his foolish look. 22.12. Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life. 22.12. There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins. 25.24. From a woman sin had its beginning,and because of her we all die. 30.5. while alive he saw and rejoiced,and when he died he was not grieved; 38.17. Let your weeping be bitter and your wailing fervent;observe the mourning according to his merit,for one day, or two, to avoid criticism;then be comforted for your sorrow. 38.22. Remember my doom, for yours is like it:yesterday it was mine, and today it is yours. |
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40. Septuagint, Judith, 16.24 (2nd cent. BCE - 0th cent. CE)
| 16.24. and the house of Israel mourned for her seven days. Before she died she distributed her property to all those who were next of kin to her husband Manasseh, and to her own nearest kindred. |
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41. Septuagint, Wisdom of Solomon, 2.24, 5.1, 10.3, 25.24 (2nd cent. BCE - 1st cent. BCE)
| 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 10.3. But when an unrighteous man departed from her in his anger,he perished because in rage he slew his brother. |
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42. Anon., Sibylline Oracles, 3.110-3.114 (1st cent. BCE - 5th cent. CE)
| 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.114. Subject shall all things be to him who come |
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43. Philo of Alexandria, On Drunkenness, 61 (1st cent. BCE - 1st cent. CE)
| 61. And she is said not to have had a mother, having received the inheritance of relationship from her father only, and not from her mother, having no share in the female race; for some one has said somewhere, "And yet, in truth, she is my sister, the daughter of my father, but not the daughter of my Mother." For she is not formed of the material perceptible by the outward senses, which is always in a state of formation or of dissolution, which is called the mother, and nurse and bringer up of created things; among which, first of all, the tree of wisdom sprang up, but rather of the cause and father of all. |
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44. Philo of Alexandria, On The Creation of The World, 157, 165-166, 156 (1st cent. BCE - 1st cent. CE)
| 156. It is said that the old poisonous and earthborn reptile, the serpent, uttered the voice of a man. And he on one occasion coming to the wife of the first created man, reproached her with her slowness and her excessive prudence, because she delayed and hesitated to gather the fruit which was completely beautiful to look at, and exceedingly sweet to enjoy, and was, moreover, most useful as being a means by which men might be able to distinguish between good an evil. And she, without any inquiry, prompted by an unstable and rash mind, acquiesced in his advice, and ate of the fruit, and gave a portion of it to her husband. And this conduct suddenly changed both of them from innocence and simplicity of character to all kinds of wickedness; at which the Father of all was indigt. For their actions deserved his anger, inasmuch as they, passing by the tree of eternal life, the tree which might have endowed them with perfection of virtue, and by means of which they might have enjoyed a long and happy life, preferred a brief and mortal (I will not call it life, but) time full of unhappiness; and, accordingly, he appointed them such punishment as was befitting. LVI. |
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45. Philo of Alexandria, On The Posterity of Cain, 90, 47 (1st cent. BCE - 1st cent. CE)
| 47. Now the former kind of humiliation arises out of weakness, being a species of that multiform disease of many changes, leprosy. "For when his appearance seems more Humble," being broken as to its level and fresh face, than the lawgiver says that that humble disease leprosy exists. |
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46. Philo of Alexandria, On The Life of Moses, 1.158, 2.210 (1st cent. BCE - 1st cent. CE)
| 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 2.210. for first of all Moses found that day destitute of any mother, and devoid of all participation in the female generation, being born of the Father alone without any propagation by means of seed, and being born without any conception on the part of any mother. And then he beheld not only this, that it was very beautiful and destitute of any mother, neither being born of corruption nor liable to corruption; and then, in the third place, he by further inquiry discovered that it was the birthday of the world, which the heaven keeps as a festival, and the earth and all the things in and on the earth keep as a festival, rejoicing and delighting in the all-harmonious number of seven, and in the sabbath day. |
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47. Philo of Alexandria, Questions On Genesis, 1.32, 1.38, 1.49, 4.15 (1st cent. BCE - 1st cent. CE)
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48. Anon., 2 Baruch, 56.6 (1st cent. CE - 2nd cent. CE)
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49. Anon., The Life of Adam And Eve, 4.1, 9.3, 18.4, 19.2, 22.4, 23.3, 25.2, 28.1-28.4, 29.6, 37.5, 39.2, 40.7, 43.1-43.2 (1st cent. CE - 5th cent. CE)
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50. Josephus Flavius, Jewish Antiquities, 1.35, 1.37, 1.41, 1.46, 1.49, 1.51, 1.123, 1.126, 1.134-1.135, 1.143, 2.177, 2.179, 2.181, 2.303, 20.120 (1st cent. CE - 1st cent. CE)
| 1.35. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; 1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; 1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 1.46. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance: 1.49. But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. 1.51. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place. 1.123. For Gomer founded those whom the Greeks now call Galatians, [Galls,] but were then called Gomerites. Magog founded those that from him were named Magogites, but who are by the Greeks called Scythians. 1.126. And so many were the countries that had the children of Japhet for their inhabitants. of the three sons of Gomer, Aschanax founded the Aschanaxians, who are now called by the Greeks Rheginians. So did Riphath found the Ripheans, now called Paphlagonians; and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were named Phrygians. 1.134. Canaan, the fourth son of Ham, inhabited the country now called Judea, and called it from his own name Canaan. The children of these [four] were these: Sabas, who founded the Sabeans; Evilas, who founded the Evileans, who are called Getuli; Sabathes founded the Sabathens, they are now called by the Greeks Astaborans; 1.135. Sabactas settled the Sabactens; and Ragmus the Ragmeans; and he had two sons, the one of whom, Judadas, settled the Judadeans, a nation of the western Ethiopians, and left them his name; as did Sabas to the Sabeans: but Nimrod, the son of Chus, staid and tyrannized at Babylon, as we have already informed you. 1.143. 4. Shem, the third son of Noah, had five sons, who inhabited the land that began at Euphrates, and reached to the Indian Ocean. For Elam left behind him the Elamites, the ancestors of the Persians. Ashur lived at the city Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others. 2.177. but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob’s children and grandchildren. 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. |
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51. Josephus Flavius, Jewish War, 1.656, 2.1-2.2, 2.349 (1st cent. CE - 1st cent. CE)
| 1.656. 5. After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical tumors about his feet, and an inflammation of the abdomen,—and a putrefaction of his privy member, that produced worms. Besides which he had a difficulty of breathing upon him, and could not breathe but when he sat upright, and had a convulsion of all his members, insomuch that the diviners said those diseases were a punishment upon him for what he had done to the Rabbins. 2.1. 1. Now the necessity which Archelaus was under of taking a journey to Rome was the occasion of new disturbances; for when he had mourned for his father seven days, and had given a very expensive funeral feast to the multitude (which custom is the occasion of poverty to many of the Jews, because they are forced to feast the multitude; for if anyone omits it, he is not esteemed a holy person), he put on a white garment, and went up to the temple 2.1. And, indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the Rabbins [that had been put to death], and procured their sustece by begging, in order to support their sedition. 2.1. but after this family distribution, he gave between them what had been bequeathed to him by Herod, which was a thousand talents, reserving to himself only some inconsiderable presents, in honor of the deceased. 2.2. where the people accosted him with various acclamations. He also spoke kindly to the multitude from an elevated seat and a throne of gold, and returned them thanks for the zeal they had shown about his father’s funeral, and the submission they had made to him, as if he were already settled in the kingdom; but he told them withal, that he would not at present take upon him either the authority of a king, or the names thereto belonging, until Caesar, who is made lord of this whole affair by the testament, confirm the succession; 2.2. 3. In the meantime, Antipas went also to Rome, to strive for the kingdom, and to insist that the former testament, wherein he was named to be king, was valid before the latter testament. Salome had also promised to assist him, as had many of Archelaus’s kindred, who sailed along with Archelaus himself also. 2.2. But as they could be no way prevailed upon, and he saw that the country was in danger of lying without tillage (for it was about seedtime that the multitude continued for fifty days together idle); so he at last got them together 2.349. for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaints against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. |
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52. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE)
| 1.7. All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead." |
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53. New Testament, 1 John, 3.12 (1st cent. CE - 1st cent. CE)
| 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. |
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54. New Testament, 1 Corinthians, 11.7, 15.22 (1st cent. CE - 1st cent. CE)
| 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 15.22. For as inAdam all die, so also in Christ all will be made alive. |
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55. New Testament, Apocalypse, 2.7, 22.2 (1st cent. CE - 1st cent. CE)
| 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. |
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56. New Testament, Hebrews, 1.14, 2.5-2.10, 2.14-2.15, 2.17-2.18, 4.15-4.16, 5.1 (1st cent. CE - 1st cent. CE)
| 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? 2.5. For he didn't subject the world to come, whereof we speak, to angels. 2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him? 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.9. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. |
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57. New Testament, Romans, 5.15-5.21 (1st cent. CE - 1st cent. CE)
| 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. |
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58. New Testament, John, 9.2-9.3, 12.25 (1st cent. CE - 1st cent. CE)
| 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. |
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59. New Testament, Luke, 9.34, 10.19, 13.24, 21.23, 22.19 (1st cent. CE - 1st cent. CE)
| 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. |
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60. New Testament, Mark, 8.35, 13.17 (1st cent. CE - 1st cent. CE)
| 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 13.17. But woe to those who are with child and to those who nurse babies in those days! |
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61. New Testament, Matthew, 1.18, 1.23, 3.3, 7.13, 8.4, 10.39, 13.39, 19.5-19.6, 24.19, 26.28 (1st cent. CE - 1st cent. CE)
| 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 10.39. He who finds his life will lose it; and he who loses his life for my sake will find it. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 24.19. But woe to those who are with child and to nursing mothers in those days! 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. |
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62. Anon., Genesis Rabba, 20.5, 20.9, 56.1, 56.6, 99.2 (2nd cent. CE - 5th cent. CE)
| 20.5. עַל גְּחֹנְךָ תֵלֵךְ (בראשית ג, יד), בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, יָרְדוּ מַלְאֲכֵי הַשָּׁרֵת וְקָצְצוּ יָדָיו וְרַגְלָיו, וְהָיָה קוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, בָּא נָחָשׁ לְלַמֵּד עַל מַפַּלְתָּהּ שֶׁל מִצְרַיִם וְנִמְצָא לָמֵד מִמֶּנָּה, שֶׁנֶּאֱמַר (ירמיה מו, כב): קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ, רַבִּי יוּדָן וְרַבִּי הוּנָא, חַד מִנְהוֹן אָמַר אַתָּה גָּרַמְתָּ לַבְּרִיּוֹת שֶׁיְהוּ מְהַלְּכֵי גְּחוּנִים עַל מֵתֵיהֶם, אַף אַתָּה עַל גְּחֹנְךָ תֵלֵךְ. אָמַר רַבִּי אֱלִיעֶזֶר אַף קִלְּלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ בָּהּ בְּרָכָה, אָמַר אִלּוּלֵי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, הֵיאַךְ הָיָה בּוֹרֵחַ לַכֹּתֶל וְנִכְנַס לַחֹר וְנִצֹּל. (בראשית ג, יד): וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אָמַר רַבִּי חִילְפָאי לֹא עָפָר מִכָּל צַד אֶלָּא בּוֹקֵעַ וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לְסֶלַע וְשׁוֹמֵט גִּידִין שֶׁל אֲדָמָה וְאוֹכֵל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא הַכֹּל מִתְרַפְּאִין חוּץ מִנָּחָשׁ וְגִבְעוֹנִים, נָחָשׁ שֶׁנֶּאֱמַר (ישעיה סה, כה): וְנָחָשׁ עָפָר לַחְמוֹ לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ וגו', גִּבְעוֹנִים (יחזקאל מח, יט): וְהָעֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל, רַבִּי אָסֵי וְרַבִּי הוֹשַׁעְיָא בְּשֵׁם רַבִּי אַחָא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עֲשִׂיתִיךָ מֶלֶךְ עַל הַבְּהֵמָה וְעַל הַחַיָּה וְאַתָּה לֹא בִּקַּשְׁתָּ, אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא מְהַלֵּךְ קוֹמְמִיּוּת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, עַל גְּחֹנְךָ תֵלֵךְ. אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא אוֹכֵל מַאֲכָלוֹת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אַתָּה בִּקַּשְׁתָּ לַהֲרֹג אֶת הָאָדָם וְלִשָֹּׂא אֶת חַוָּה, וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה, הֱוֵי מַה שֶּׁבִּקֵּשׁ לֹא נִתַּן לוֹ, וּמַה שֶּׁבְּיָדוֹ נִטַּל מִמֶּנּוּ. וְכֵן מָצִינוּ בְּקַיִן וּבְקֹרַח וּבִלְעָם וּבְדוֹאֵג וַאֲחִיתֹפֶל וְגֵיחֲזִי וְאַבְשָׁלוֹם וּבַאֲדוֹנִיָּהוּ וּבְעֻזִּיָּהוּ וּבְהָמָן, מַה שֶׁבִּקְּשׁוּ לֹא נִתַּן לָהֶם, וּמַה שֶּׁבְּיָדָם נִטַּל מֵהֶם. 20.9. בְּעִצָּבוֹן תֹּאכְלֶנָּה (בראשית ג, יז), אָמַר רַב אָסֵי קָשָׁה הִיא הַפַּרְנָסָה כִּפְלַיִם כַּלֵּדָה, בַּלֵּדָה כְּתִיב: בְּעֶצֶב תֵּלְדִי בָנִים, וּבַפַּרְנָסָה כְּתִיב: בְּעִצָּבוֹן תֹּאכְלֶנָּה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן. רַבִּי אֱלִיעֶזֶר אָמַר הֵקִישׁ גְּאֻלָּה לְפַרְנָסָה וּפַרְנָסָה לִגְאֻלָּה, שֶׁנֶּאֱמַר (תהלים קלו, כד): וַיִּפְרְקֵנוּ מִצָּרֵינוּ, וְסָמִיךְ לֵיהּ (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, מַה גְּאֻלָּה פְּלָאִים אַף פַּרְנָסָה פְּלָאִים, מַה פַּרְנָסָה בְּכָל יוֹם אַף גְּאֻלָּה בְּכָל יוֹם. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר וּגְדוֹלָה מִן הַגְּאֻלָּה, שֶׁהַגְּאֻלָּה עַל יְדֵי מַלְאָךְ וְהַפַּרְנָסָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. גְּאֻלָּה עַל יְדֵי מַלְאָךְ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית מח, טז): הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל רָע. פַּרְנָסָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר גְּדוֹלָה מִקְּרִיעַת יַם סוּף, שֶׁנֶּאֱמַר (תהלים קלו, יג): לְגֹזֵר יַם סוּף לִגְזָרִים, וְאוֹמֵר (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר וגו'. 56.1. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם. 56.1. וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 99.2. כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר וגו' (עמוס ג, ז), יַעֲקֹב זִוֵּג שְׁנַיִם כְּנֶגֶד שְׁנַיִם, וּמשֶׁה זִוֵּג שְׁנַיִם כְּנֶגֶד שְׁנַיִם, יְהוּדָה כְּנֶגֶד מַלְכוּת בָּבֶל, זֶה נִמְשַׁל בְּאַרְיֵה וְזֶה נִמְשַׁל בְּאַרְיֵה, זֶה נִמְשַׁל בְּאַרְיֵה (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה, וְזֶה נִמְשַׁל בְּאַרְיֵה (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, בְּיַד מִי מַלְכוּת בָּבֶל נוֹפֶלֶת, בְּיַד דָּנִיֵּאל שֶׁהוּא בָּא מִשֶּׁל יְהוּדָה. בִּנְיָמִין כְּנֶגֶד מַלְכוּת מָדַי, זֶה נִמְשַׁל בִּזְאֵב וְזוֹ נִמְשְׁלָה בִּזְאֵב, זֶה נִמְשַׁל בִּזְאֵב (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף וגו', וְזוֹ נִמְשְׁלָה בִּזְאֵב (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב, רַבִּי חֲנִינָא אָמַר לְדֹב כְּתִיב, דֵּב הָיָה שְׁמָהּ, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. בְּיַד מִי מַלְכוּת מָדַי נוֹפֶלֶת בְּיַד מָרְדְּכַי שֶׁהוּא בָּא מִשֶּׁל בִּנְיָמִין. לֵוִי, כְּנֶגֶד מַלְכוּת יָוָן, זֶה שֵׁבֶט שְׁלִישִׁי וְזוֹ מַלְכוּת שְׁלִישִׁית. זֶה אוֹתִיּוֹתָיו מְשֻּׁלָּשִׁין וְזוֹ אוֹתִיּוֹתֶיהָ מְשֻׁלָּשִׁין. אֵלּוּ תּוֹקְעֵי קַרְנַיִם וְאֵלּוּ תּוֹקְעֵי סוֹלְפִּירִים. אֵלּוּ לוֹבְשֵׁי כּוֹבָעִים וְאֵלּוּ לוֹבְשֵׁי קִיסִים. אֵלּוּ לוֹבְשֵׁי מִכְנָסַיִם וְאֵלּוּ לוֹבְשֵׁי פֶּמִלַּלְיָא. אֵלּוּ מְרֻבִּים בְּאֻכְלוּסִין וְאֵלּוּ מוּעָטִין בְּאֻכְלוּסִין. בָּאוּ מְרֻבִּים וְנָפְלוּ בְּיַד מוּעָטִין, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ שֶׁל משֶׁה, שֶׁאָמַר (דברים לג, יא): מְחַץ מָתְנַיִם קָמָיו. בְּיַד מִי מַלְכוּת יָוָן נוֹפֶלֶת, בְּיַד בְּנֵי חַשְׁמוֹנָאי שֶׁהֵם מִשֶּׁל לֵוִי. יוֹסֵף כְּנֶגֶד מַלְכוּת אֱדוֹם, זֶה בַּעַל קַרְנַיִם וְזֶה בַּעַל קַרְנַיִם. זֶה בַּעַל קַרְנַיִם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וְזֶה בַּעַל קַרְנַיִם (דניאל ז, כ): וְעַל קַרְנַיָּא עֲשַׂר דִּי בְרֵאשַׁהּ. זֶה פֵּרַשׁ מִן הָעֶרְוָה וְזֶה נִדְבַּק בָּעֶרְוָה. זֶה חָס עַל כְּבוֹד אָבִיו, וְזֶה בִּזָּה עַל כְּבוֹד אָבִיו. זֶה כְּתִיב בּוֹ (בראשית מב, יח): אֶת הָאֱלֹהִים אֲנִי יָרֵא, וְזֶה כְּתִיב בּוֹ (דברים כה, יח): וְלֹא יָרֵא אֱלֹהִים. בְּיַד מִי מַלְכוּת נוֹפֶלֶת, בְּיַד מְשׁוּחַ מִלְחָמָה שֶׁהוּא בָּא מִשֶּׁל יוֹסֵף. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָסֹרֶת הוּא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל, הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לוֹא יִסְחָבוּם צְעִירֵי הַצֹּאן, וְלָמָּה הוּא קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵן צְעִירֵיהֶן שֶׁל שְׁבָטִים. | 20.5. ... [The snake was created] “ruler over beast and animal / melekh `al hab’heimah v`al hachayah” [and] “erect like Adam / qom’miyut k’adam”" 56.1. “On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son." 56.6. And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it." |
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63. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE)
| 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. | 9.9. Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’" |
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64. Palestinian Talmud, Sotah, 1.4 (2nd cent. CE - 5th cent. CE)
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65. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the ibaraitaare bdifficult,as they contradict beach other,since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. bRather,must one bnot conclude from itthat there is ba difference betweena case where the blade was battached from the outset anda case where the blade was bdetached and ultimately he reattached it?The Gemara affirms: Indeed, blearn from it. /b,§ bThe Master said:In the case of bone who slaughters with a mechanismof a wheel with a knife attached to it, bhis slaughter is valid.The Gemara asks: bBut isn’t it taughtin a ibaraitathat bhis slaughter is not valid?The Gemara answers: This contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is bina case where the knife was attached to ba potter’s wheel,whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. bThat ibaraita /i, which rules that the slaughter is not valid, is bina case where the knife was attached to ba waterwheel.Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., bAnd if you wish, sayinstead: The rulings of both bthis ibaraita band that ibaraitaare bina case where the knife was attached to ba waterwheel, andthe contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated bby primary force,as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. bThat ibaraita /i, which rules that the slaughter is not valid, is in a case where the slaughter was generated bby secondary force,as the knife slaughters the animal on the second turn of the wheel., bAndthis is blike that which Rav Pappa says:In the case of ba certainperson bwho bound another and diverted a flow [ ibidka /i] of water upon him and he died,the one who diverted the water is bliablefor his murder. bWhat is the reason?It is because those were bhis arrows that were effective in hismurder. bAnd this matterapplies in a case where he killed the other person bby primary force,as the person was proximate to him and was directly drowned by the water. bButif the person was further away and was killed bby secondary forceafter the water flowed on its own, it is not by his direct action; rather, bit is merely an indirectaction, and he is exempt.,§ bRav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyyasat bbefore RabbiYehuda HaNasi, band RabbiYehuda HaNasi bsat and said: From whereis it derived bthat slaughter isperformed specifically bwitha blade that is bdetached?It is derived from a verse, bas it is stated:“And Abraham stretched forth his hand band took the knife to slaughterhis son” (Genesis 22:10). bRav said to Rabbi Ḥiyya: What is he saying?Rabbi Ḥiyya bsaid toRav: bHe is sayingan incorrect reason, comparable to the letter ivavthat is written onthe rough surface of ba tree trunk [ ia’ufta /i].The Gemara asks: bBut didn’tRabbi Yehuda HaNasi bsay a verseas proof for his statement? The Gemara answers: bThe verse teaches us the diligence of Abraham,who had a knife prepared to slaughter Isaac. It does not teach any ihalakhaconcerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, bRava said:It is bobvious to methat concerning an item that was bdetached and ultimately one attached it,with regard bto the matter of idol worshipits halakhic status bisthat of ba detacheditem, bas the Master says: One who bows to his house has rendered it forbiddenas an object of idol worship. bAnd if it enters your mindto say that its halakhic status bisthat of an battacheditem, it is written with regard to idolatry: b“Their gods, upon the high mountains”(Deuteronomy 12:2), from which it is derived: bBut the mountains are not their gods,as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard bto the matter of rendering seeds susceptibleto ritual impurity, there bisa dispute between itanna’im /i, as we learnedin a mishna ( iMakhshirin4:3): In the case of bone who places a bowl on the wallwhile it is raining bso thatthe bowl bwill be rinsedwith the rainwater, if the water from the bowl then falls onto produce, bthat is underthe rubric of the verse: “But bwhenwater bis placedupon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there bso that the wall will not be damaged, it is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., bThismishna bitselfis bdifficult,as the inferences from the first clause and the latter clause are contradictory. In the first clause byou said:In the case of one who places a bowl on the wall bso thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., bAnd thenthe mishna bteachesin the latter clause: If he placed the bowl bso that the wall will not be damaged, it is not underthe rubric of the verse: “But bwhenwater bis placedupon the seed.” By inference, if he placed the bowl bso that the wall will be rinsed, that is underthe rubric of the verse: “But bwhenwater bis placedupon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., bRabbi Elazar said:This mishna is bdisjointed;the itanna bwho taught thisfirst clause bdid not teach thatsecond clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. bRav Pappa said: The entiremishna bisthe opinion of bone itanna /i: Thisfirst clause is binthe case of bthe wall of a cave,which is attached from the outset; bthatlatter clause is binthe case of bthe wall of a building,which is built from stones that were detached from the ground., bAnd thisis what the mishna bis saying:In the case of bone who places a bowl on the wall so thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bIn whatcase bis this statement said?It is said binthe case of bthe wall of a cave,which was always attached to the ground. bBut inthe case of bthe wall of a building,whose stones were detached and subsequently reattached, if he places the bowl bso that the wall will not be damaged,that bis whenit is bnot underthe rubric of the verse “but bwhenwater bis placedupon the seed.” bButif he places the bowl bso that the wall will be rinsed, that is underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bRava raises a dilemma: /b |
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66. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 118a. מאי ברכת השיר רב יהודה אמר יהללוך ה' אלהינו ורבי יוחנן אמר נשמת כל חי ת"ר רביעי גומר עליו את ההלל ואומר הלל הגדול דברי ר"ט וי"א (תהלים כג, א) ה' רועי לא אחסר,מהיכן הלל הגדול רבי יהודה אומר (תהלים קלו, א) מהודו עד (תהלים קלז, א) נהרות בבל ורבי יוחנן אומר משיר המעלות עד נהרות בבל רב אחא בר יעקב אמר (תהלים קלה, ד) מכי יעקב בחר לו יה עד נהרות בבל,ולמה נקרא שמו הלל הגדול א"ר יוחנן מפני שהקב"ה יושב ברומו של עולם ומחלק מזונות לכל בריה,א"ר יהושע בן לוי הני עשרים וששה הודו כנגד מי כנגד כ"ו דורות שברא הקב"ה בעולמו ולא נתן להם תורה וזן אותם בחסדו,אמר רב חסדא מאי דכתיב (תהלים קלו, א) הודו לה' כי טוב הודו לה' שגובה חובתו של אדם בטובתו עשיר בשורו ואת עני בשיו יתום בביצתו אלמנה בתרנגולתה,א"ר יוחנן קשין מזונותיו של אדם כפליים כיולדה דאילו ביולדה כתי' (בראשית ג, טז) בעצב ובמזונות כתי' (בראשית ג, יז) בעצבון,(א"ר) יוחנן קשין מזונותיו של אדם יותר מן הגאולה דאילו בגאולה כתיב (בראשית מח, טז) המלאך הגואל אותי מכל רע מלאך בעלמא ואילו במזונות כתיב (בראשית מח, טו) האלהים הרועה אותי,א"ר יהושע בן לוי בשעה שאמר הקב"ה לאדם (בראשית ג, יח) וקוץ ודרדר תצמיח לך זלגו עיניו דמעות אמר לפניו רבש"ע אני וחמורי נאכל באבוס אחד כיון שאמר לו (בראשית ג, יט) בזעת אפך תאכל לחם נתקררה דעתו,אמר ר"ש בן לקיש אשרינו אם עמדנו בראשונה ועדיין לא פלטינן מינה דקא אכלינן עיסבי דדברא,אמר רב שיזבי משמיה דרבי אלעזר בן עזריה קשין מזונותיו של אדם כקריעת ים סוף דכתיב (תהלים קלו, כה) נותן לחם לכל בשר וסמיך ליה לגוזר ים סוף לגזרים,אמר ר"א בן עזריה קשין נקביו של אדם כיום המיתה וכקריעת ים סוף שנאמר (ישעיהו נא, יד) מהר צועה להפתח וכתיב בתרי' רוגע הים ויהמו גליו,ואמר רב ששת משום ר"א בן עזריה כל המבזה את המועדות כאילו עובד ע"ז שנאמר (שמות לד, יז) אלהי מסכה לא תעשה לך וכתיב בתריה את חג המצות תשמור,ואמר רב ששת משום ר"א בן עזריה כל המספר לשון הרע וכל המקבל לשון הרע וכל המעיד עדות שקר בחבירו ראוי להשליכו לכלבים שנאמר (שמות כב, ל) לכלב תשליכון אותו וכתיב בתריה (שמות כג, א) לא תשא שמע שוא וקרי ביה לא תשיא,וכי מאחר דאיכא הלל הגדול אנן מ"ט אמרינן האי משום שיש בו ה' דברים הללו יציאת מצרים וקריעת ים סוף ומתן תורה ותחיית המתים וחבלו של משיח,יציאת מצרים דכתי' (תהלים קיד, א) בצאת ישראל ממצרים וקריעת ים סוף דכתיב (תהלים קיד, ג) הים ראה וינוס מתן תורה דכתי' (תהלים קיד, ד) ההרים רקדו כאילים תחיית המתים דכתיב (תהלים קטז, ט) אתהלך לפני ה',חבלו של משיח דכתיב (תהלים קטו, א) לא לנו ה' לא לנו וא"ר יוחנן לא לנו ה' לא לנו זו שעבוד מלכיות איכא דאמרי אמר רבי יוחנן לא לנו ה' לא לנו זו מלחמת גוג ומגוג,רב נחמן בר יצחק אמר מפני שיש בו מילוט נפשות של צדיקים מגיהנם שנא' (תהלים קטז, ד) אנה ה' מלטה נפשי חזקיה אמר מפני שיש בו ירידתן של צדיקים לכבשן האש ועלייתן ממנו,ירידתן דכתיב לא לנו ה' לא לנו אמר חנניה כי לשמך תן כבוד אמר מישאל על חסדך ועל אמיתך אמר עזריה למה יאמרו הגוים אמרו כולן,עלייתן מכבשן האש דכתיב (תהלים קיז, א) הללו את ה' כל גוים אמר חנניה שבחוהו כל האומים אמר מישאל כי גבר עלינו חסדו אמר עזריה ואמת ה' לעולם הללויה אמרו כולן,ויש אומרים ואמת ה' לעולם גבריאל אמרו בשעה שהפיל נמרוד הרשע את אברהם אבינו לתוך כבשן האש אמר גבריאל לפני הקדוש ברוך הוא רבש"ע ארד ואצנן ואציל את הצדיק מכבשן האש אמר לו הקב"ה אני יחיד בעולמי והוא יחיד בעולמו נאה ליחיד להציל את היחיד ולפי שהקב"ה אינו מקפח שכר כל בריה אמר תזכה ותציל שלשה מבני בניו,דרש ר"ש השלוני בשעה שהפיל נבוכדנצר הרשע חנניה מישאל ועזריה לתוך כבשן האש עמד יורקמו שר הברד לפני הקב"ה אמר לפניו רבש"ע ארד ואצנן את הכבשן ואציל לצדיקים הללו מכבשן האש אמר לו גבריאל אין גבורתו של הקב"ה בכך שאתה שר ברד והכל יודעין שהמים מכבין את האש אלא אני שר של אש ארד ואקרר מבפנים | 118a. The Gemara asks: bWhat is the blessing of the songmentioned in the mishna? bRav Yehuda said:It is the blessing that begins with: bThey shall praise You, Lord, our God. And Rabbi Yoḥa saidthat one also recites: bThe breath of all living,a prayer that follows the verses of praise [ ipesukei dezimra /i]. bThe Sages taughtin a ibaraita /i: With regard to the bfourthcup, bone completes ihallelover it and recites the great ihallel /i;this is bthe statement of Rabbi Tarfon. And some saythat one recites: b“The Lord is my shepherd, I shall not want”(Psalms 23:1), in appreciation of the food he ate at the meal.,The Gemara asks: bFrom wheredoes the bgreat ihallel /ibegin and where does it end? bRabbi Yehuda says: From “Give thanks”(Psalms 136:1) buntil “The rivers of Babylon”(Psalms 137:1). bAnd Rabbi Yoḥa says: From “A song of ascents”(Psalms 134:1) buntil “The rivers of Babylon.” Rav Aḥa bar Ya’akov said: From “For the Lord has chosen Jacob for Himself”(Psalms 135:4) buntil “The rivers of Babylon.” /b,The Gemara asks: bAnd why isthis section bcalled the great ihallel /i? Rabbi Yoḥa said: Becausethis passage states that bthe Holy One, Blessed be He, sits in the heights of the universe and dispenses food to every creature.The whole world praises God for His kindness through the great ihallel /i, which includes the verse: “Who gives food to all flesh” (Psalms 136:25)., bRabbi Yehoshua ben Levi said: These twenty-sixmentions of the word ihodu /i,give praise, in this ihallel(Psalms 136), bto whatdo they bcorrespond?He explains: They bcorrespond to the twenty-six generations that the Holy One, Blessed be He, created in His world, andto whom He bdid not give the Torah.There were ten generations from Adam to Noah, another ten from Noah to Abraham, and six generations from Abraham to Moses and the revelation at Sinai, i.e., Isaac, Jacob, Levi, Kehat, Amram, and Moses. bAndwhy did these generations survive, despite the fact that they did not learn Torah or perform mitzvot? They survived only because God bsustained them through His mercy,even though they were undeserving., bRav Ḥisda said: What isthe meaning of that bwhich is written: “Give thanks to the Lord for He is good”(Psalms 136:1)? It means bgive thanks to the Lord who exacts one’s debt,the punishment for a person’s sins and wickedness, binaccordance with the bgoodness ofeach individual. God punishes each person based on his means. He punishes ba wealthyperson by taking bhis ox, andHe punishes ba poorperson by means of bhis sheep.He punishes the borphan bytaking away bhis egg,and He punishes the bwidow bymeans of bher chicken.God punishes each person based on his ability to endure deprivation, and He does not punish people with more than they can handle.,With regard to the praise due to God for sustaining the world, the Gemara cites a statement that bRabbi Yoḥa said:The task of providing ba person’s food is twice as difficult asthe suffering endured by ba woman in childbirth. While, with regard to a woman in childbirth, it is written: “In pain [ ibe’etzev /i]you shall bring forth children” (Genesis 3:16), bwith regard to food, it is written: “In toil [ ibe’itzavon /i]you shall eat of it, all the days of your life” (Genesis 3:17). iItzavonis a superlative form of ietzev /i, which indicates that it is more difficult to support oneself than to give birth., bAnd Rabbi Yoḥa said:The task of providing ba person’s food is more difficult than the redemption. While, with regard to the redemption, it is written: “The angel who has redeemed me from all evil”(Genesis 48:16), indicating that ba mere angelis sufficient to protect a person from all evil; bwhereas, with regard to sustece, it is written: “The God who has been my shepherdall my life long to this day” (Genesis 48:15). This verse implies that only God can help one who is struggling to earn a living.,The Gemara cites a similar statement. bRabbi Yehoshua ben Levi said: When the Holy One, Blessed be He, said to Adam: “Thorns also and thistles shall it bring forth to you,and you shall eat the herb of the field” (Genesis 3:18), bhis eyes streamed with tears.Adam bsaid before Him: Master of the Universe,will bmy donkey and I eat from one trough? AfterGod bsaid to him: “In the sweat of your face shall you eat bread”(Genesis 3:19), bhis mind was settled,assured that if he toils he will be able to eat bread, unlike the donkey., bRabbi Shimon ben Lakish said: Wewould have been bfortunate had we remained under the firstdecree and were still able to eat the herbs of the field. bAnd we still have notentirely bescaped fromthis decree, bas wesometimes beat the grass of the field,in the form of vegetables and leaves., bRav Sheizvi said, citing Rabbi Elazar ben Azarya:The task of providing ba person’s food is as difficult as the splitting of the Red Sea, as it is written: “He gives food to all flesh,for His mercy endures forever” (Psalms 136:25), band juxtaposed to it isthe verse: b“To Him who divided the Red Sea in sunder,for His mercy endures forever” (Psalms 136:13). The reiteration of the last part of the verse indicates that the two praises are to a certain extent equivalent.,Likewise, bRabbi Elazar ben Azarya said: A person’s orifices,when he cannot properly relieve himself, bare as difficultfor him bas the day of death and the splitting of the Red Sea, as it is stated: “He who is bent down shall speedily be loosed;and he shall not go down dying into the pit, neither shall his bread fail” (Isaiah 51:14). The phrase “dying into the pit” indicates that the opening of the orifices is similar to a rescue from death. bAnd afterward it is written: “Who stirs up the sea, that its waves roar”(Isaiah 51:15), which compares the previous matter to the splitting of the sea.,After citing a statement of Rabbi Elazar ben Azarya that was transmitted by iamora’im /i, the Gemara quotes additional expositions attributed to him. bAnd Rav Sheshet said, citing Rabbi Elazar ben Azarya: Anyone who disparages the Festivals, it isconsidered bas though he engages in idol worship.This, too, is derived from the juxtaposition of verses, bas it is stated: “You shall make yourself no molten gods”(Exodus 34:17), band afterward it is written: “The Festival of imatzotyou shall keep”(Exodus 34:18), from which it can be inferred that anyone who does not observe the Festivals properly is likened to one who fashions idols., bAnd Rav Sheshetfurther bsaid, citing Rabbi Elazar ben Azarya: Anyone who speaks slander, and anyone who acceptsand believes the bslanderhe hears, band anyone who testifies falsely about another, it is fitting to throw him to the dogs, as it is stated:“And you shall not eat any flesh that is torn of beasts in the field, byou shall cast it to the dogs”(Exodus 22:30), band afterward it is written: “You shall not utter [ itisa /i] a false report;put not your hand with the wicked to be an unrighteous witness” (Exodus 23:1). Uttering rumors is here equated to delivering false testimony. Furthermore, bread intothe verse as though it stated: bDo not causea false report bto be accepted [ itasi /i],i.e., do not lead others to accept your false reports.,The Gemara asks: bAnd since there isthe bgreat ihallel /i,which contains the special praise of “Who gives food to all flesh” (Psalms 136:25), as explained above, bwhat is the reasonthat bonealso brecites this ihallelof Psalms 113–118, the section recited on every joyous occasion? The Gemara answers: The reason is bbecausethe regular ihallel bcontains these five matters:The remembrance of the bexodus from Egypt, the splitting of the Red Sea, the giving of the Torah, the resurrection of the dead, and the pangs of the Messiah.Since it mentions these key concepts, this hallel is also considered important.,The Gemara elaborates: bThe exodus from Egypt, as it is written: “When Israel came forth out of Egypt,the house of Jacob from a people of strange language” (Psalms 114:1). bAnd the splitting of the Red Sea, as it is written: “The sea saw it and fled;the Jordan turned backward” (Psalms 114:3). bThe giving of the Torah, as it is written: “The mountains skipped like rams”(Psalms 114:4), which is similar to the description of the giving of the Torah found elsewhere in the books of the Prophets. bThe resurrection of the dead, as it is written: “I will walk before the Lordin the lands of the living” (Psalms 116:9), which follows the verse: “For you have delivered my soul from death.” After mentioning death, the psalm describes the resurrection in the lands of the living., bThe pangs of the Messiah, as it is written: “Not to us, God, not to us,but to Your name give glory” (Psalms 115:1). bAnd Rabbi Yoḥa said:The verse b“Not to us, God, not to us”and the entire psalm, including the verse “Why should the nations say, where now is their God?” (Psalms 115:2), is referring to the era of bthe enslavement of the kingdomsand the redemption of the Jewish people from their dominion. bSome saythat bRabbi Yoḥa said:The verse b“Not to us, God, not to us”is referring to bthe war of Gog and Magog,the catastrophes and wars that will befall the Jewish people in the end of days from which they will be delivered., bRav Naḥman bar Yitzḥak said:Another reason why one recites ihallelof Psalms 113–118 is bbecause it containsa reference to bthe deliverance of the souls of the righteous from Gehenna, as it is stated: “I beseech you, Lord, deliver my soul”(Psalms 116:4). bḤizkiya said:Another reason is bbecause it containsthe story of bthe descent of the righteousHaiah, Mishael, and Azariah binto the fiery furnace and theirmiraculous bascent from it. /b,Ḥizkiya clarifies his previous statement: bTheir descentis mentioned in this hallel, bas it is written: “Not to us, God, not to us,”a verse that Haiah brecited. Mishael recited: “But to Your name give glory.” Azariah recited: “For Your mercy and for Your truth’s sake.” They all recitedtogether: b“Why should the nations say:Where now is their God?”,This ihallelalso alludes to bthe ascentof Haiah, Mishael, and Azariah bfrom the fiery furnace, as it is written:“Praise the Lord, all you nations, laud Him all you peoples. For His mercy is great toward us, and the truth of the Lord endures forever, ihalleluya /i” (Psalms 117). bHaiah recited: “Praise the Lord, all you nations,”for the overt miracle performed for them before the nations. bMishael recited: “Laud Him all you peoples.” Azariah recited: “For His mercy is great toward us.” They all recitedtogether: b“And the truth of the Lord endures forever, ihalleluya /i.” /b, bAnd some saythat the angel bGabriel recited: “And the truth of the Lord endures forever.”This Gemara elaborates: bWhen the evil Nimrod threw our father, Abraham, into the fiery furnace, Gabriel said before the Holy One, Blessed be He: Master of the Universe, I will descend and coolthe furnace, band I willthereby bsave the righteousAbraham bfrom the fiery furnace. The Holy One, Blessed be He, said to him: I am unique in my world andAbraham bisstill bunique in his world. It is fitting for the unique to save the unique.Therefore, God Himself went down and saved him. bAnd as the Holy One, Blessed be He, does not withhold reward from any creaturewho sought to perform a good deed, He bsaidto Gabriel: bYou will merit the rescue of three of his descendantsunder similar circumstances., bRabbi Shimon HaShiloni taught: When the evilNebuchadnezzar bthrew Haiah, Mishael, and Azariah into the fiery furnace, Yurkamo, the ministering angel of hail, stood before the Holy One, Blessed be He,and bsaid before Him: Master of the Universe, I will go down and coolthe fiery bfurnace, and I will save these righteous ones from the fiery furnace. Gabriel said to him: The strength of the Holy One, Blessed be He, will not beevident bin thismanner, as byou are the minister of hail, and everyone knows that water extinguishes fire.Your action would not be regarded as a great miracle. bRather, I, the ministering angel of fire, will descend, and I will coolthe furnace bfrom within, /b |
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67. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. bhis torsowas fashioned from dust taken bfrom Babylonia, and his headwas fashioned from dust taken bfrom Eretz Yisrael,the most important land, band his limbswere fashioned from dust taken bfrom the rest of the landsin the world. With regard to bhis buttocks, Rav Aḥa says:They were fashioned from dust taken bfrom Akra De’agma,on the outskirts of Babylonia., bRabbi Yoḥa bar Ḥanina says: Daytime is twelve hourslong, and the day Adam the first man was created was divided as follows: In the bfirst hourof the day, bhis dust was gathered.In the bsecond,an undefined bfigure was fashioned.In the bthird, his limbs were extended.In the bfourth, a soul was cast into him.In the bfifth, he stood on his legs.In the bsixth, he calledthe creatures by the bnameshe gave them. In the bseventh, Eve was paired with him.In the beighth, they arose to the bed two, and descended four,i.e., Cain and Abel were immediately born. In the bninth, he was commanded not to eat of the Treeof Knowledge. In the btenth, he sinned.In the beleventh, he was judged.In the btwelfth, he was expelled and leftthe Garden of Eden, bas it is stated: “But man abides not in honor;he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., bRami bar Ḥama saysin explanation of the end of that verse: bA wild animal does not have power over a person unlessthat person bseems tothe wild animal blike an animal, as it is stated: “He is like the beasts that perish.” /b,The Gemara presents ba mnemonicfor the statements that follow: bAt the time, to the end, Aramaic. Rav Yehuda saysthat bRav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them:If byou agree, let us fashion a person in our image.The angels bsaid before him: Master of the Universe, what are the actions ofthis person You suggest to create? God bsaid to them: His actions are such and such,according to human nature.,The angels bsaid before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?”(Psalms 8:5), i.e., a creature such as this is not worth creating. God boutstretched His small finger among them and burned themwith fire. bAnd the sameoccurred with ba second groupof angels. The bthird groupof angels that He asked bsaid before Him: Master of the Universe, the firsttwo groups bwho spoketheir mind bbefore You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.God then created the first person., bWhenhistory barrived atthe time of bthe people of the generation of the flood and the people of the generation of the dispersion,i.e., the Tower of Babel, bwhose actions were ruinous,the angels bsaid before God: Master of the Universe, didn’t thefirst set of angels bspeak appropriately before You,that human beings are not worthy of having been created? God bsaid to themconcerning humanity: b“Even to your old age I am the same; and even to hoar hairs will I suffer you;I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., bRav Yehuda saysthat bRav says: Adam the firstman spanned bfrom one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other”(Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me”(Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., bRabbi Elazar says:The height of bAdam the firstman bwas from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.”Adam stood “upon the earth” and rose to the end of the heavens. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created meand laid Your hand upon me.” The Gemara asks: The interpretations of bthe verses contradict each other.The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: bThis and that,from one end of the world to another and from the earth until the heavens, bare one measure,i.e., the same distance., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bspoke in the language of Aramaic, as it is statedin the chapter of Psalms speaking in the voice of Adam: b“How weighty also are Your thoughts to me, O God”(Psalms 139:17)., bAnd this,i.e., that the verse in Psalms is stated by Adam, is what bReish Lakish says: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam”(Genesis 5:1)? This verse bteaches that the Holy One, Blessed be He, showedAdam bevery generation and itsTorah binterpreters, every generation and its wise ones. When he arrived athis vision of bthe generation of Rabbi Akiva,Adam bwas gladdened by his Torah, and saddened by hismanner of bdeath. He said: “How weighty also are Your thoughts to me, O God,”i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bwas a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”?(Genesis 3:9), meaning, to bwhere has your heart turned,indicating that Adam turned from the path of truth. bRabbi Yitzḥak says: He wasone who bdrew his foreskinforward, so as to remove any indication that he was circumcised. It bis written here: “And they like men [ iadam /i] have transgressed the covet”(Hosea 6:7), bandit bis written there:“And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14)., bRav Naḥman says: He was a denier of the fundamental principleof belief in God. It bis written here:“And they like men [ iadam /i] bhave transgressed the covet,” andit bis written there: “He has broken My covet,”and it is written in a third verse: b“And then they shall answer: Because they have forsaken the covet of the Lord their Godand worshipped other gods and served them” (Jeremiah 22:9).,§ bWe learnedin a mishna bthere(Avot 2:14): bRabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ ila’apikoros /i]. Rabbi Yoḥa says:This was btaught onlywith regard to ba gentile heretic, butnot with regard to ba Jewish heretic,as one should not respond to him. bAll the more so,if one does respond bhe will become more heretical.His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., bRabbi Yoḥa says: Any placein the Bible from bwhere the hereticsattempt to bprove their heresy,i.e., that there is more than one god, bthe response to theirclaim is balongside them,i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b“Let us make man in our image”(Genesis 1:26), employing the plural, bbut itthen bstates: “And God created man in His image”(Genesis 1:27), employing the singular. The verse states that God said: b“Come, let us go down and there confound their language”(Genesis 11:7), but it also states: b“And the Lord came down to see the city and the tower”(Genesis 11:5). The verse states in the plural: b“There God was revealed [ iniglu /i] to himwhen he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b“To God Who answers [ ihaoneh /i] me in the day of my distress”(Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b“For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?”(Deuteronomy 4:7), where the term “near” is written in plural, ikerovim /i, but the term “upon Him” is written in singular. Another verse states: b“And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?”(II Samuel 7:23), where the term “went” is written in plural, ihalekhu /i, but the term “Himself” is written in singular. Another verse states: “I beheld btill thrones were placed, and one that was ancient of days did sit”(Daniel 7:9); where the term “thrones” is written in plural, ikharsavan /i, but the term “sit” is written in singular.,The Gemara asks: bWhy do Ineed btheseinstances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is bin accordance withthe statement bof Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above,i.e., the angels, bas it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones”(Daniel 4:14).,The Gemara clarifies: This bworks out well foralmost ballthe verses, as they describe an action taken by God, but bwhat is there to sayconcerning the verse: “I beheld btill thrones were placed”?The Gemara answers: bOnethrone is bfor Him and onethrone is bfor David,i.e., the messiah, bas it is taughtin a ibaraita /i: bOnethrone is bfor Him and onethrone is bfor David;this is bthe statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presenceby equating God with a person? bRather,the correct interpretation is that both thrones are for God, as bonethrone is bfor judgment and onethrone is bfor righteousness. /b,The Gemara asks: Did Rabbi Akiva bacceptthis explanation bfromRabbi Yosei bordid he bnot accept it from him?The Gemara suggests: bComeand bheara proof to the matter from what was taught in another ibaraita /i, bas it is taughtin a ibaraita /i: bOnethrone is bfor judgment and onethrone is bfor righteousness;this is bthe statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near,i.e., discussing, matters of iaggada /i? Go neartractates iNega’imand iOholot /i,which examine the complex ihalakhotof ritual purity, where your knowledge is unparalleled. bRather,the correct interpretation is that while both thrones are for God, boneis bfor a throne and oneis bfor a stool.There is ba throne for God to sit upon, and a stoolthat serves bas His footstool. /b, bRav Naḥman says: This one,i.e., any person, bwho knowshow bto respond to the hereticsas effectively bas Rav Idit should respondto them, bbut ifhe does bnotknow, he bshould not respondto them. The Gemara relates: bA certain heretic said to Rav Idit:It bis writtenin the verse concerning God: b“And to Moses He said: Come up to the Lord”(Exodus 24:1). The heretic raised a question: bIt should havestated: bCome up to Me.Rav Idit bsaid to him: Thisterm, “the Lord,” in that verse bisreferring to the angel bMetatron, whose name is like the name of his Master, as it is written:“Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, bfor My name is in him”(Exodus 23:20–21).,The heretic said to him: bIf so,if this angel is equated with God, bwe should worship himas we worship God. Rav Idit said to him: It bis written: “Do not defy [ itammer /i] him,”which alludes to: bDo not replace Me [ itemireni /i] with him.The heretic said to him: bIf so, why do Ineed the clause b“For he will not pardon your transgression”?Rav Idit bsaid to him: We believe that we did not acceptthe angel beven as a guide [ ibefarvanka /i]for the journey, bas it is written: “And he said to him: If Your Presence go not with meraise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: bA certain heretic said to Rabbi Yishmael, son of Rabbi Yosei:It bis written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lordout of heaven” (Genesis 19:24). The heretic raised the question: bIt should havestated: bFrom Himout of heaven. bA certain launderer said toRabbi Yishmael: bLeave him be; I will respond to him.This is bas it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech,hearken to my speech” (Genesis 4:23). One can raise the question: bIt should havebeen written: bMy wives,and not: “Wives of Lemech.” bRather, it isthe style of bthe verseto bspeak in thismanner. bHere too, it isthe style of bthe verseto bspeak in thismanner. Rabbi Yishmael bsaid tothe launderer: bFrom where did youhear bthisinterpretation? The launderer bsaid to him: I heard it at the lecture of Rabbi Meir. /b,The Gemara comments: This is bas Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third ihalakha /i, one-third iaggada /i,and bone-third parables. And Rabbi Yoḥa says: Rabbi Meir had,i.e., taught, bthree hundred parables of foxes, and we have only three. /b |
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68. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 12a. דיקא נמי דכתיב (יהושע יד, ו) הקניזי ש"מ,עזובה זו מרים ולמה נקרא שמה עזובה שהכל עזבוה מתחילתה הוליד והלא מינסב הוה נסיב לה א"ר יוחנן כל הנושא אשה לשם שמים מעלה עליו הכתוב כאילו ילדה,יריעות שהיו פניה דומין ליריעות,ואלה בניה אל תקרי בניה אלא בוניה ישר שישר את עצמו שובב ששיבב את יצרו וארדון שרדה את יצרו ואיכא דאמרי על שהיו פניה דומין לורד,(דברי הימים א ד, ה) ולאשחור אבי תקוע היו שתי נשים חלאה ונערה אשחור זה כלב ולמה נקרא שמו אשחור שהושחרו פניו בתעניות אבי שנעשה לה כאב תקוע שתקע את לבו לאביו שבשמים,היו שתי נשים נעשה מרים כשתי נשים חלאה ונערה לא חלאה ונערה הואי אלא בתחילה חלאה ולבסוף נערה,(דברי הימים א ד, ז) ובני חלאה צרת וצהר ואתנן צרת שנעשית צרה לחברותיה צהר שהיו פניה דומין כצהרים אתנן שכל הרואה אותה מוליך אתנן לאשתו,(שמות א, כב) ויצו פרעה לכל עמו א"ר יוסי בר' חנינא אף על עמו גזר ואמר ר"י בר' חנינא שלש גזירות גזר בתחילה אם בן הוא והמתן אותו ולבסוף כל הבן הילוד היאורה תשליכוהו ולבסוף אף על עמו גזר,(שמות ב, א) וילך איש מבית לוי להיכן הלך אמר רב יהודה בר זבינא שהלך בעצת בתו,תנא עמרם גדול הדור היה כיון (שראה שאמר) פרעה הרשע כל הבן הילוד היאורה תשליכוהו אמר לשוא אנו עמלין עמד וגירש את אשתו עמדו כולן וגירשו את נשותיהן,אמרה לו בתו אבא קשה גזירתך יותר משל פרעה שפרעה לא גזר אלא על הזכרים ואתה גזרת על הזכרים ועל הנקיבות פרעה לא גזר אלא בעוה"ז ואתה בעוה"ז ולעוה"ב,פרעה הרשע ספק מתקיימת גזירתו ספק אינה מתקיימת אתה צדיק בודאי שגזירתך מתקיימת שנאמר (איוב כב, כח) ותגזר אומר ויקם לך עמד והחזיר את אשתו עמדו כולן והחזירו את נשותיהן,ויקח ויחזור מיבעי ליה א"ר יהודה בר זבינא שעשה לו מעשה ליקוחין הושיבה באפריון ואהרן ומרים מרקדין לפניה ומלאכי השרת אמרו (תהלים קיג, ט) אם הבנים שמחה,את בת לוי אפשר בת מאה ושלשים שנה הויא וקרי לה בת דא"ר חמא בר' חנינא זו יוכבד שהורתה בדרך ולידתה בין החומות שנאמר (במדבר כו, נט) אשר ילדה אותה ללוי במצרים,לידתה במצרים ואין הורתה במצרים א"ר יהודה שנולדו בה סימני נערות,(שמות ב, ב) ותהר האשה ותלד בן והא הות מיעברא ביה תלתא ירחי מעיקרא א"ר יהודה בר זבינא מקיש לידתה להורתה מה הורתה שלא בצער אף לידתה שלא בצער מכאן לנשים צדקניות שלא היו בפיתקה של חוה,(שמות ב, ב) ותרא אותו כי טוב הוא תניא ר"מ אומר טוב שמו ר' יהודה אומר טוביה שמו רבי נחמיה אומר הגון לנביאות אחרים אומרים נולד כשהוא מהול וחכמים אומרים בשעה שנולד משה נתמלא הבית כולו אור כתיב הכא ותרא אותו כי טוב הוא וכתיב התם (בראשית א, ד) וירא אלהים את האור כי טוב,(שמות ב, ב) ותצפנהו שלשה ירחים דלא מנו מצרים אלא משעה דאהדרה והיא הות מיעברא ביה תלתא ירחי מעיקרא,(שמות ב, ג) ולא יכלה עוד הצפינו אמאי תצפניה ותיזיל אלא כל היכא דהוו שמעי מצראי דמתיליד ינוקא ממטו ינוקא התם כי היכי דלישמעינהו ומעוי (בהדיהו) דכתיב (שיר השירים ב, טו) אחזו לנו שועלים שועלים קטנים וגו',(שמות ב, ג) ותקח לו תבת גמא מאי שנא גומא א"ר אלעזר מיכן לצדיקים שממונם חביב עליהן יותר מגופן וכל כך למה לפי שאין פושטין ידיהן בגזל,רבי שמואל בר נחמני אמר דבר רך שיכול לעמוד בפני דבר רך ובפני דבר קשה,ותחמרה בחמר ובזפת תנא חמר מבפנים וזפת מבחוץ כדי שלא יריח אותו צדיק ריח רע,ותשם בה את הילד ותשם בסוף רבי אלעזר אומר ים סוף רבי שמואל בר נחמני אמר | 12a. The Gemara comments: The language of another verse bis also precisebased on this explanation, bas it is written:“And Caleb the son of Jephunneh bthe Kenizzitesaid unto him” (Joshua 14:6). Although his father was Jephunneh, he is known as “the Kenizzite,” although he was not actually a son of Kenaz. The Gemara accepts this proof and states: bConclude from itthat Rava’s explanation is correct.,The verse states: “And Caleb, the son of Hezron, begot children of Azubah his wife, and of Jerioth, and these were her sons: Jesher, and Shobab, and Ardon” (I Chronicles 2:18). The Gemara analyzes the verse: The verse refers to the wife of Caleb by the name bAzubah.The Sages teach that bthisis bMiriam. And why is she called Azubah? As everyone initially abandoned her [ iazavuha /i]and did not want to marry her because she was sickly and unattractive. The verse additionally states: “And Caleb, the son of Hezron, bbegot children [ iholid /i]of Azubah his wife” (I Chronicles 2:18). The Gemara asks: Why use the term “ iholid /i,” begot children? bButdoesn’t this verse state that bhe married her? Rabbi Yoḥa says:This teaches us that with regard to banyone who marries a woman for the sake of Heaven,as he married her due to her righteousness without concern for her appearance, bthe verse ascribes himcredit bas if he gave birth to her. /b,The same verse refers to Miriam additionally as bJerioth,which the Gemara explains was appropriate, bfor her face was likeextremely pallid bcurtains [ iyeriot /i]. /b,The verse continues: b“And these were her sons [ ivaneha /i].”The Gemara explains: bDo not readit as ivaneha /i, her sons; rather,read it as iboneha /i, her builders.In other words, the rest of the names in the verse are not the names of her children, but rather appellations for her husband, whose marriage to her built her, as it were. The first appellation for Caleb, b“Jesher,”is referring to his actions, bas he set himself straight [ iyisher /i]and did not join in the counsel of the spies. The second appellation, b“Shobab,”is referring to the fact bthat he broke [ isibbev /i] hisevil binclinationby rebelling against the other spies. The third appellation, b“and Ardon [ iveArdon /i],”is referring to the fact bthat he ruled [ irada /i]over bhisevil binclination. And some say: Because the faceof his wife Miriam became beautiful blike a rose [ ivered /i]after they were married, she was also called Vardon, due to her rose-like complexion.,The Gemara interprets an additional verse as referring to Caleb. It is stated: b“And Ashhur the father of Tekoa had two wives, Helah and Naarah”(I Chronicles 4:5). bAshhur is Caleb. And why was he called Ashhur? Because his face became blackened [ ihusheḥaru /i] fromthe extensive bfaststhat he accepted upon himself so that he would not be entrapped by the counsel of the spies. b“The father of”is also referring to Caleb, bas he became like a father tohis wife. The next word in the verse, b“Tekoa,”is an additional reference to Caleb, bas he attached [ itaka /i] his heart to his Father in Heaven. /b,The phrase in the verse b“had two wives”actually means it is as if bMiriam became like two wives,because she changed over the course of time. And therefore the two names written in the verse: b“Helah and Naarah,” were nottwo separate women, bHelah and Naarah. Rather, initiallyMiriam was bsickly [ iḥela /i]and forlorn, band ultimatelyshe was healthy and beautiful like ba young woman [ ina’ara /i]. /b,The Gemara expounds the following verse as referring to Miriam: b“And the children of Helah were Zereth [ iTzeret /i] and Zohar and Eth”(I Chronicles 4:7). She was now called b“ iTzeret /i,” for she becameso beautiful that she was like ba rival [ itzara /i] to otherwomen, as they were jealous of her beauty. She is called b“Zohar,” as her faceshined blikethe sun does at bnoon [ itzohorayim /i].She is called b“Eth,” as anyman bthat saw herwould be aroused so much that he bwould bring a gift [ iet /i] to his wifeto entice her.,§ The Gemara returns to the discussion of the bondage in Egypt. b“And Pharaoh charged all his people,saying: Every son that is born you shall cast into the river, and every daughter you shall save alive” (Exodus 1:22). bRabbi Yosei, son of Rabbi Ḥanina, says:The use of the phrase “every son that is born” indicates that bhe decreed even on his own nationthat all their male babies must be killed. bAnd Rabbi Yosei, son of Rabbi Ḥanina, saysfurther: bHe decreed three decrees. Initially,he commanded the midwives only with regard to Jewish infants: “You shall look upon the stones. bIf it be a son, then you shall kill him;but if it be a daughter, then she shall live” (Exodus 1:16). bAnd afterward,he decreed with regard to the Jewish infants: b“Every son that is born you shall cast into the river”(Exodus 1:22). bAnd ultimately, he decreed even on his own nationthat Egyptian infant boys should be cast into the river as well.,The verse states: b“And there went a man of the house of Levi,and took for a wife a daughter of Levi” (Exodus 2:1). The Gemara asks: bTo where did he go? Rav Yehuda bar Zevina says: He went according to the advice of his daughterMiriam, as the Gemara will proceed to explain.,A Sage bteaches: Amram,the father of Moses, bwas the great man of his generation. Once he saw that the wicked Pharaoh said: “Every son that is born you shall cast into the river,and every daughter you shall save alive” (Exodus 1:22), bhe said: We are laboring for nothingby bringing children into the world to be killed. Therefore, bhe arose and divorced his wife. Allothers who saw this followed his example and barose and divorced their wives. /b, bHis daughter,Miriam, bsaid to him: Father, your decree is more harshfor the Jewish people bthan that of Pharaoh, as Pharaoh decreed only with regard to the males, but you decreedboth bon the males and on the females.And now no children will be born. Additionally, bPharaoh decreedto kill them bonly in this world, but youdecreed bin this world and in the World-to-Come,as those not born will not enter the World-to-Come.,Miriam continued: Additionally, concerning bPharaoh the wicked,it is buncertainwhether bhis decreewill be bfulfilled,and it is buncertainif his decree will bnotbe bfulfilled. You are a righteous person,and as such, byour decreeswill bcertainlybe bfulfilled, as it is statedwith regard to the righteous: b“You shall also decree a thing, and it shall be established unto you”(Job 22:28). Amram accepted his daughter’s words and barose and brought back,i.e., remarried, bhis wife,and ballothers who saw this followed his example and barose and brought back their wives. /b,The Gemara asks: If Amram remarried Jochebed, rather than say: b“And tookfor a wife a daughter of Levi” (Exodus 2:1), bit should havestated: b“And returnedfor a wife the daughter of Levi.” bRav Yehuda bar Zevina says: He performed an act of marriagejust as one would do for a first marriage. bHe sat her on a palanquin [ iappiryon /i], and Aaron and Miriam danced before her, and the ministering angels said: “A joyful mother of children”(Psalms 113:9).,The verse is referring to Jochebed as b“a daughter of Levi”(Exodus 2:1). The Gemara asks: Is it bpossiblethat this is Jochebed? Jochebed bwasthen b130 years old andthe verse still bcalls her a daughter?Jochebed’s age is established based on a tradition concerning the number of the descendants of Jacob who came to Egypt, as follows: While the verse states that Leah had thirty-three descendants (Genesis 46:15), only thirty-two were enumerated. This was explained bas Rabbi Ḥama, son of Rabbi Ḥanina, says:The “daughter of Levi” bis Jochebed, whose conception was on the road,as the family of Jacob descended to Egypt, band she was born between the walls,i.e., in Egypt, bas it is stated:“And the name of Amram’s wife was Jochebed, the daughter of Levi, bwho was born to Levi in Egypt”(Numbers 26:59).,This interpolation concerning her birth is interpreted: bHer birthwas bin Egypt, but her conception was not in Egypt.Since the Jewish people were in Egypt for two hundred ten years and Moses was eighty years old at the time of the exodus, Jochebed was one hundred thirty years old when Moses was born. In light of this, the Gemara is asking how the verse can refer to her as a daughter. bRabbi Yehuda says: The signs of a young woman were born in herwhen her husband remarried her, and she became like a young girl again.,§ The verse states concerning Moses: b“And the woman conceived, and bore a son;and when she saw him that he was a goodly child, she hid him three months” (Exodus 2:2). The Gemara asks: bButJochebed bwas pregt withMoses bfor three months at the outset,before Amram remarried her, as will be explained further. bRav Yehuda bar Zevina said:The intention of the verse is to bjuxtapose hergiving bbirth to her becoming pregt. Just as her becoming pregt was without pain, so too, hergiving bbirth was without pain. From hereit is derived bconcerning righteous women that they were not included in the verdict [ ipitkah /i] of Evethat a woman will suffer pain during childbirth (see Genesis 3:16).,The verse states with regard to the birth of Moses: “And the woman conceived, and bore a son; band when she saw him that he was a goodly [ itov /i] child,she hid him three months” (Exodus 2:2). It bis taughtin a ibaraitathat bRabbi Meir says: “Tov” is his,Moses’, real bname,as it was given to him by his parents when he was born. bRabbi Yehuda says: His name was Toviya. Rabbi Neḥemya says:They said he was good because they saw that he was bfit for prophecy. Others say:They said he was good because he was bborn when he wasalready bcircumcised. And the Rabbis say: At the time when Moses was born, the entire house was filled with light,as bit is written here: “And when she saw him that he was a goodly [ itov /i] child,” and it is written there: “And God saw the light, that it was good [ itov /i]”(Genesis 1:4).,The verse continues: b“And she hid him three months”(Exodus 2:2). The Gemara explains that she was able to hide him for three months bbecause the Egyptians countedthe nine months of her pregcy bonly from the timeher husband btook her back, but she was pregt withMoses bfor three months from the outsetof her remarriage.,The next verse states: b“And when she could no longer hide him”(Exodus 2:3). The Gemara asks: bWhycouldn’t she hide him any longer? bLet her continue to hide him. Rather, anywhere that the Egyptians heard that a baby was bornand they wanted to locate the baby, bthey would bringanother bbaby there in order that it could be heardcrying, bandthe two babies bwould cry together, as it is written: “Take us the foxes, the little foxes,that spoil the vineyards; for our vineyards are in blossom” (Song of Songs 2:15). The infants who were used to uncover the hidden babies are referred to as little foxes.,The verse states: “And when she could no longer hide him, bshe took for him an ark of bulrushes,and daubed it with bitumen and with pitch; and she put the child therein, and laid it in the willows by the river’s bank” (Exodus 2:3). The Gemara asks: bWhat is differentabout bbulrushesthat she decided to use them? bRabbi Elazar says: From hereit is derived bconcerning righteous people that their money is more precious to them than their bodies,as she took an inexpensive material to build the ark. bAnd whydo they care bso muchabout their money? bBecause they do not stretch out their hands topartake of bstolen property.Therefore, their own property is very precious to them., bRabbi Shmuel bar Naḥmani saysan alternative reason for her taking bulrushes for the ark: She took ba soft materiallike bulrush, bwhich is able to withstandan impact both bbefore a soft item and before a hard item.She feared that if she would have made the box from a hard material like wood, if it were to collide with a hard item in the water it might break.,The verse continues: b“And daubed it with bitumen and with pitch”(Exodus 2:3). A Sage bteaches:She daubed bbitumen on the interior and pitch on the exterior, so that righteous person,i.e., Moses, bwould not smell a foul odor,such as that of pitch.,The verse continues: b“And she put the child therein, and laid it in the willows [ ibassuf]”(Exodus 2:3). bRabbi Elazar says:This means she placed him bin the Suf Sea,i.e., the Red Sea. bRabbi Shmuel bar Naḥmani says: /b |
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69. Nag Hammadi, The Testimony of Truth, 45.6-45.18 (3rd cent. CE - 3rd cent. CE)
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70. Augustine, Against Julian, 1.36, 1.85, 2.122, 3.11, 3.32, 3.46, 3.154, 3.187, 4.38, 4.41, 4.114, 6.14, 6.25, 6.30 (4th cent. CE - 5th cent. CE)
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71. Titus of Bostra, Contra Manich., 3.21 (4th cent. CE - 4th cent. CE)
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72. Anon., 4 Ezra, 7.11-7.14, 7.116-7.118
| 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. |
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73. Anon., Letter of Aristeas, 101-104, 11, 98-100
| 100. But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of |
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