1. Hebrew Bible, Song of Songs, 1.7, 3.1-3.4, 5.4 (9th cent. BCE - 3rd cent. BCE)
| 1.7. הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה עַל עֶדְרֵי חֲבֵרֶיךָ׃ 3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.2. אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.3. מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם׃ 3.4. כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃ 5.4. דּוֹדִי שָׁלַח יָדוֹ מִן־הַחֹר וּמֵעַי הָמוּ עָלָיו׃ | 1.7. Tell me, O thou whom my soul loveth, Where thou feedest, where thou makest thy flock to rest at noon; For why should I be as one that veileth herself Beside the flocks of thy companions? 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.2. ’I will rise now, and go about the city, In the streets and in the broad ways, I will seek him whom my soul loveth.’ I sought him, but I found him not. 3.3. The watchmen that go about the city found me: ‘Saw ye him whom my soul loveth?’ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 5.4. My beloved put in his hand by the hole of the door, And my heart was moved for him. |
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2. Hebrew Bible, Deuteronomy, 6.4-6.5 (9th cent. BCE - 3rd cent. BCE)
| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." |
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3. Hebrew Bible, Genesis, 2.16, 3.2 (9th cent. BCE - 3rd cent. BCE)
| 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ | 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" |
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4. Hebrew Bible, Hosea, 2.9, 2.11, 3.5, 5.15, 6.1, 11.5, 12.7, 14.3, 14.6-14.9 (9th cent. BCE - 3rd cent. BCE)
| 2.9. וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃ 2.11. לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 5.15. אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃ 6.1. לְכוּ וְנָשׁוּבָה אֶל־יְהוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ׃ 6.1. בְּבֵית יִשְׂרָאֵל רָאִיתִי שעריריה [שַׁעֲרוּרִיָּה] שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל׃ 11.5. לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃ 12.7. וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃ 14.3. קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־יְהוָה אִמְרוּ אֵלָיו כָּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ׃ 14.6. אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן׃ 14.7. יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃ 14.8. יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן׃ 14.9. אֶפְרַיִם מַה־לִּי עוֹד לָעֲצַבִּים אֲנִי עָנִיתִי וַאֲשׁוּרֶנּוּ אֲנִי כִּבְרוֹשׁ רַעֲנָן מִמֶּנִּי פֶּרְיְךָ נִמְצָא׃ | 2.9. And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’" 2.11. Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness." 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." 5.15. I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly:" 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." 11.5. He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return." 12.7. Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually." 14.3. Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, And accept that which is good; So will we render for bullocks the offering of our lips." 14.6. I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon." 14.7. His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon." 14.8. They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon." 14.9. Ephraim [shall say]: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; From Me is thy fruit found." |
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5. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ | 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God." |
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6. Hebrew Bible, Psalms, 52.8, 92.12-92.14 (9th cent. BCE - 3rd cent. BCE)
| 52.8. וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ׃ 92.12. וַתַּבֵּט עֵינִי בְּשׁוּרָי בַּקָּמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנָי׃ 92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ | 52.8. The righteous also shall see, and fear, And shall laugh at him:" 92.12. Mine eye also hath gazed on them that lie in wait for me, Mine ears have heard my desire of the evil-doers that rise up against me." 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon." 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God." |
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7. Hebrew Bible, Isaiah, 1.30, 6.2-6.4, 10.24, 10.26, 11.11-11.16, 60.21, 61.3, 65.22 (8th cent. BCE - 5th cent. BCE)
| 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃ 10.26. וְעוֹרֵר עָלָיו יְהוָה צְבָאוֹת שׁוֹט כְּמַכַּת מִדְיָן בְּצוּר עוֹרֵב וּמַטֵּהוּ עַל־הַיָּם וּנְשָׂאוֹ בְּדֶרֶךְ מִצְרָיִם׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.13. וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃ 11.14. וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃ 11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃ 60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 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׃ 65.22. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃ | 1.30. For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt." 10.26. And the LORD of hosts shall stir up against him a scourge, as in the slaughter of Midian at the Rock of Oreb; and as His rod was over the sea, so shall He lift it up after the manner of Egypt." 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea." 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth." 11.13. The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim." 11.14. And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them." 11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod." 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt." 60.21. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory." 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." 65.22. They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands." |
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8. Hebrew Bible, Jeremiah, 17.8, 31.20 (8th cent. BCE - 5th cent. BCE)
| 17.8. וְהָיָה כְּעֵץ שָׁתוּל עַל־מַיִם וְעַל־יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא ירא [יִרְאֶה] כִּי־יָבֹא חֹם וְהָיָה עָלֵהוּ רַעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי׃ | 17.8. For he shall be as a tree planted by the waters, And that spreadeth out its roots by the river, And shall not see when heat cometh, But its foliage shall be luxuriant; And shall not be anxious in the year of drought, Neither shall cease from yielding fruit." 31.20. Is Ephraim a darling son unto Me? Is he a child that is dandled? For as often as I speak of him, I do earnestly remember him still; Therefore My heart yearneth for him, I will surely have compassion upon him, saith the LORD." |
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9. Hebrew Bible, Ezekiel, 31.8-31.9, 31.18 (6th cent. BCE - 5th cent. BCE)
| 31.8. אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃ 31.9. יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃ 31.18. אֶל־מִי דָמִיתָ כָּכָה בְּכָבוֹד וּבְגֹדֶל בַּעֲצֵי־עֵדֶן וְהוּרַדְתָּ אֶת־עֲצֵי־עֵדֶן אֶל־אֶרֶץ תַּחְתִּית בְּתוֹךְ עֲרֵלִים תִּשְׁכַּב אֶת־חַלְלֵי־חֶרֶב הוּא פַרְעֹה וְכָל־הֲמוֹנֹה נְאֻם אֲדֹנָי יְהוִה׃ | 31.8. The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty." 31.9. I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it." 31.18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.’" |
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10. Dead Sea Scrolls, Damascus Covenant, 13.18 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 13.18 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, Hodayot, 5.25, 5.30 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Hodayot, 5.25, 5.30 (2nd cent. BCE - 1st cent. CE)
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14. Ovid, Metamorphoses, 10.383-10.387, 10.456-10.457 (1st cent. BCE - 1st cent. CE)
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15. Mishnah, Rosh Hashanah, 4.5 (1st cent. CE - 3rd cent. CE)
| 4.5. The order of blessings [in the Musaf Amidah of Rosh Hashanah]:He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yoha ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest." |
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16. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving." |
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17. Mishnah, Yoma, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel." |
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18. 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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19. New Testament, John, 14.2-14.3 (1st cent. CE - 1st cent. CE)
| 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. |
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20. New Testament, Matthew, 3.10, 7.17, 12.33 (1st cent. CE - 1st cent. CE)
| 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. |
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21. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b“Andthese words… bshall be”(Deuteronomy 6:6), teaching that these words, the words of the iShema /i, always b“shall be” as they are,i.e., in the Hebrew language. The Gemara asks: bAndas for bthe Sages, what is the reasonfor their opinion? bThe verse states: “Hear,O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words bin any language that you hear,i.e., understand.,The Gemara asks: bAndaccording to bRabbiYehuda HaNasi bas well, isn’t itindeed bwritten, “hear”?What does he learn from this word, if not that the iShemamay be recited in any language? The Gemara answers: bThisword bis necessaryto teach something else: bMake heard to your ears what your mouth is saying,i.e., the iShemamust be recited audibly, not merely thought in one’s heart. The Gemara asks: bAndhow do bthe Sagesknow this? The Gemara explains: They bhold like the one who saidthat if bone recites the iShemabut does not make it audible to his ears, he hasnevertheless bfulfilledhis obligation.,The Gemara asks: bAndaccording to bthe Sages as well, isn’t itindeed bwritten, “Andthese words bshall be”?What do they learn from this, if not that the iShemamust be recited in Hebrew? The Gemara answers: bThatword bis necessaryto teach bthat one must not recitethe words of the iShema bout of order,but they “shall be” as they are, in the proper order. The Gemara asks: bAnd from where does RabbiYehuda HaNasi learn bthat one must not recitethe iShema bout of order?The Gemara answers: He derives it from the fact that the verse does not say just: bWords,but b“the words,”referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: bAndwhat do bthe Sageslearn from the phrase “the words”? The difference between bwordsand b“the words” is inconsequential according to them. /b,The Gemara analyzes the dispute: bShall we say that RabbiYehuda HaNasi bmaintainsthat bthe entire Torah may be recited in any language? As, if it enters your mindto say that the entire Torah bmay be recited only in the sacred tongue,Hebrew, and not in any other language, bwhy do Ineed the Torah bto write “andthese words bshall be”with respect to the iShema /i? Why would I think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew bit isnevertheless bnecessaryto specify the matter here, since without such specification bit might have entered your mindto say that in this context b“hear”means understand, basmaintained by bthe Sages,and that the iShemamay be recited in any language. Therefore bthe Merciful One writesin the Torah, b“andthese words bshall be,”to teach us that the iShemamay be recited only in the original Hebrew.,The Gemara suggests: bShall we saythen bthat the Sages maintainthat bthe entire Torah must be recitedspecifically bin the sacred tongue,Hebrew? bAs, if it enters your mindto say that the entire Torah bmay be recited in any language, why do Ineed the Torah bto write “hear”with respect to the iShema /i? Why would one think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, bit wasnevertheless bnecessaryto specify the matter here. Without such specification bit could enter your mind to saythat the words b“andthese words bshall be”teach that the iShemamay be recited only in Hebrew, basasserted by bRabbiYehuda HaNasi. Therefore bthe Merciful One writesthe word b“hear”in the Torah, to teach us that the iShemamay be recited in any language.,§ The ibaraitacited previously taught that the ihalakhaagainst reciting a text out of order applies to the iAmida bprayeras well. The Gemara asks: bFrom where do wederive this? bAs it is taughtin a ibaraita /i: bShimon HaPakuli arranged the eighteen blessingsof the iAmidaprayer bbefore Rabban Gamliel in theirfixed border in Yavne,which indicates that there is a specific order to these blessings that must not be changed. bRabbi Yoḥa said, and some say that it was taught in a ibaraita /i: A hundred and twenty Elders,i.e., the Men of the Great Assembly, and bamong them several prophets, establishedthe beighteen blessingsof the iAmida bin theirfixed border,which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: bThe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one saysthe blessing of bthe Patriarchs,the first blessing of the iAmida /i? bAs it is stated: “Ascribe to the Lord, mighty ones”(Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. bAnd from whereis it derived bthat onethen bsaysthe blessing of bmighty deeds? As it is statedin the continuation of that verse: b“Ascribe to the Lord glory and strength”(Psalms 29:1). bAnd from whereis it derived bthat onethen bsaysthe blessing of bholiness? As it is statedin the next verse: b“Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness”(Psalms 29:2).,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bunderstanding afterthe blessing of bholiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel”(Isaiah 29:23), and adjacent to that verse it is written: b“They also that erred in spirit shall come to understanding”(Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. bAnd why did they seefit to institute bto saythe blessing of brepentance afterthe blessing of bunderstanding? As it is written: “And they will understand with their heart, repent, and be healed”(Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: bIf so,that the sequence of blessings is based on this verse, bletus bsaythat btheblessing of bhealing should be said afterthe blessing of brepentance.Why, then, is the next blessing in the iAmidathe blessing of forgiveness and not the blessing of healing? The Gemara explains: bThis cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon”(Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: bBut what did you see to rely on thisverse? bRely on the otherverse, which juxtaposes repentance to healing. The Gemara answers: bAnother verse,in which it is bwritten: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit”(Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: bIs thatverse coming bto say thatthe blessings of bredemption and healingshould be placed following the blessing of bforgiveness? But isn’t it written: “Repent, and be healed”(Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: bThatverse is referring bnotto btheliteral bhealing from illness, but ratherto bthefigurative bhealing of forgiveness,and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bredemption as the seventhblessing? bRava said: Sincethere is a tradition that the Jewish people are bdestined to be redeemed in the seventhyear of the Sabbatical cycle, bconsequently, they fixedredemption bas the seventhblessing. bBut didn’t the Master sayin a ibaraita /i: bIn the sixthyear of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly bsoundswill be heard; bin the seventhyear there will be bwars; and upon the conclusion of the seventhyear, in the eighth year, bthe son of David,the Messiah, bwill come?The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the bwarthat takes place during the seventh year bis also the beginning of the redemptionprocess, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: bAnd why did they seefit to institute that one bsaysthe blessing of bhealing as the eighthblessing? bRabbi Aḥa said: Since circumcision was assigned to the eighthday of life, and circumcision brequires healing, consequently, they establishedhealing bas the eighthblessing., bAnd why did they seefit to institute that one bsays the blessing ofbountiful byears as the ninthblessing? bRabbi Alexandri said:This blessing was instituted bin reference to those who raise the pricesof food. We pray for rain so that the price of produce will not rise as a result of shortages, bas it is written: “Break the arm of the wicked”(Psalms 10:15), referring to the wicked, who practice deception and extort the poor. bAnd when David expressed thisrequest, bhe expressed it in the ninthpsalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: bAnd why did they seefit to institute that one bsaysthe blessing of bthe ingathering ofthe bexiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming”(Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. bAnd once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye”(Isaiah 1:25), bandimmediately after bit is written: “And I will restore your judges as at first”(Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., bAnd once judgment is meted out to the wicked, the transgressors,i.e., the heretics and sectarians, bwill cease to be.Consequently, the next blessing is that of the heretics, band one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together,and they that forsake the Lord bshall cease to be”(Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., bAnd once the heretics cease to be, the horn,i.e., the glory, bof the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted”(Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. bAnd he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder”(Leviticus 19:32), band adjacent to thisit is stated: b“And if a stranger sojourns with you”(Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., bAnd where will the hornsof the righteous bbe exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper”(Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., bAnd once Jerusalem is rebuilt,the Messiah, scion of the house of bDavid, will come, as it is stated: /b |
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22. Anon., 2 Enoch, 8.3
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23. Anon., 3 Baruch, 4.8
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24. Anon., 4 Ezra, 2.12, 8.52
| 2.12. The tree of life shall give them fragrant perfume, and they shall neither toil nor become weary. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. |
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