1. Septuagint, Tobit, 1.10 (10th cent. BCE - 2nd cent. BCE)
| 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; |
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2. Hebrew Bible, Song of Songs, 3.11 (9th cent. BCE - 3rd cent. BCE)
| 3.11. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃ | 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. |
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3. Hebrew Bible, Deuteronomy, 6.9, 11.20, 22.22, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE)
| 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3. וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ | 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates;" 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.2. and she departeth out of his house, and goeth and becometh another man’s wife," 24.3. and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;" 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance." |
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4. Hebrew Bible, Hosea, 2.4, 2.9, 2.21, 11.9 (9th cent. BCE - 3rd cent. BCE)
| 2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.9. וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 11.9. לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר׃ | 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;" 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.’" 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 11.9. I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of thee; And I will not come in fury." |
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5. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE)
| 2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ | 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously." |
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6. Hebrew Bible, Numbers, 5.13, 5.23-5.28 (9th cent. BCE - 3rd cent. BCE)
| 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ | 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;" 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness." 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter." 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar." 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water." 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people." 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed." |
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7. Hebrew Bible, Proverbs, 31 (9th cent. BCE - 3rd cent. BCE)
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8. Hebrew Bible, Isaiah, 40.3-40.4, 40.10-40.11, 44.5, 49.15-49.18, 49.21-49.22, 50.2-50.3, 51.12, 52.1, 52.11-52.12, 54.1-54.10, 60.4, 61.10, 62.4-62.5, 62.11 (8th cent. BCE - 5th cent. BCE)
| 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 44.5. זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 49.16. הֵן עַל־כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד׃ 49.17. מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃ 49.18. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃ 49.21. וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 50.2. מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃ 50.3. אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם׃ 51.12. אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם מִי־אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת וּמִבֶּן־אָדָם חָצִיר יִנָּתֵן׃ 52.1. חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃ 52.1. עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.2. הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃ 54.3. כִּי־יָמִין וּשְׂמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6. כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ 62.11. הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ | 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;" 40.10. Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him." 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck." 44.5. One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel." 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee." 49.16. Behold, I have graven thee upon the palms of My hands; Thy walls are continually before Me." 49.17. Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee." 49.18. Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride." 49.21. Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’" 49.22. Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders." 50.2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst." 50.3. I clothe the heavens with blackness, And I make sackcloth their covering." 51.12. I, even I, am He that comforteth you: Who art thou, that thou art afraid of man that shall die, And of the son of man that shall be made as grass;" 52.1. Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean." 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward." 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD." 54.2. Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes." 54.3. For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 54.6. For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer." 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." 54.10. For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee." 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused." 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee." 62.11. Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’" |
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9. Hebrew Bible, Jeremiah, 3.1, 3.8 (8th cent. BCE - 5th cent. BCE)
| 3.1. וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃ 3.1. לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃ 3.8. וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃ | 3.1. . . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD." 3.8. And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;" |
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10. Hebrew Bible, Lamentations, 1.1-1.2, 1.9, 1.15-1.17, 1.21, 2.7, 2.10 (8th cent. BCE - 5th cent. BCE)
| 1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃ 1.17. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃ 1.21. שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃ 2.7. זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃ | 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t" 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah." 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed." 1.17. Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them." 1.21. They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me." 2.7. The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly." 2.10. They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground." |
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11. Hebrew Bible, Ezekiel, 4.12, 37.27 (6th cent. BCE - 5th cent. BCE)
| 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ | 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’" 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." |
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12. Herodotus, Histories, 1.199 (5th cent. BCE - 5th cent. BCE)
| 1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . |
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13. Septuagint, Tobit, 1.10 (4th cent. BCE - 2nd cent. BCE)
| 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; |
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14. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE)
| 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." |
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15. Mishnah, Nedarim, 11.12 (1st cent. CE - 3rd cent. CE)
| 11.12. At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they [shall appease them] by a request. “I have been removed from the Jews” he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews." |
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16. Mishnah, Sotah, 5.1, 9.9 (1st cent. CE - 3rd cent. CE)
| 5.1. Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring [to her being prohibited] to the husband and the other to the paramour." 9.9. When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2)." |
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17. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE)
| 4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen." |
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18. New Testament, Hebrews, 9.22 (1st cent. CE - 1st cent. CE)
| 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. |
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19. New Testament, John, 8.2-8.11 (1st cent. CE - 1st cent. CE)
| 8.2. At early dawn, he came again into the temple, and all the people came to him. He sat down, and taught them. 8.3. The scribes and the Pharisees brought a woman taken in adultery. Having set her in the midst 8.4. they told him, "Teacher, we found this woman in adultery, in the very act. 8.5. Now in our law, Moses commanded us to stone such. What then do you say about her? 8.6. They said this testing him, that they might have something to accuse him of. But Jesus stooped down, and wrote on the ground with his finger. 8.7. But when they continued asking him, he looked up and said to them, "He who is without sin among you, let him throw the first stone at her. 8.8. Again he stooped down, and with his finger wrote on the ground. 8.9. They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle. 8.10. Jesus, standing up, saw her and said, "Woman, where are your accusers? Did no one condemn you? 8.11. She said, "No one, Lord."Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more. |
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20. New Testament, Mark, 10.11 (1st cent. CE - 1st cent. CE)
| 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. |
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21. Tosefta, Sanhedrin, 12.10 (1st cent. CE - 2nd cent. CE)
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22. Tosefta, Sotah, 5.9 (1st cent. CE - 2nd cent. CE)
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23. Babylonian Talmud, Gittin, 90b, 90a (3rd cent. CE - 6th cent. CE)
| 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק | 90a. bAnd the ihalakha /iis that bshe is permitted to both of them. /b, strongMISHNA: /strong bBeit Shammai say: A man may not divorce his wife unless he findsout babout herhaving engaged in ba matter of forbidden sexual intercourse [ idevar erva /i],i.e., she committed adultery or is suspected of doing so, bas it is stated: “Because he has found some unseemly matter [ iervat davar /i] in her,and he writes her a scroll of severance” (Deuteronomy 24:1)., bAnd Beit Hillel say:He may divorce her bevendue to a minor issue, e.g., because bshe burnedor over-salted bhis dish, as it is stated: “Because he has found some unseemly matter in her,”meaning that he found any type of shortcoming in her., bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is bbetter looking than herand wishes to marry her, bas it is statedin that verse: b“And it comes to pass, if she finds no favor in his eyes”(Deuteronomy 24:1)., strongGEMARA: /strong It bis taughtin a ibaraitathat bBeit Hillel said to Beit Shammai: But isn’tthe word b“matter” already statedin the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? bBeit Shammai said to them: But isn’tthe word b“unseemly [ iervat /i]” already stated? /b, bBeit Hillel said to them: Ifthe word b“unseemly” had been stated andthe word b“matter” had not been stated, I would have saidthat a wife bshould leaveher husband bdue to forbidden sexual intercourse,but bshe should nothave to bleavehim bdue toany other bmatter. Therefore,the word b“matter” is stated. And ifthe word b“matter” had been stated andthe word b“unseemly” had not been stated, I would have saidthat if he divorced her merely bdue toa disadvantageous bmatter she may marry anotherman, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). bButif she was divorced bdue toher engaging in bforbidden sexual intercourse, she may not marry anotherman, as she is prohibited from remarrying. bTherefore,the word b“unseemly” is stated,indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: bAnd what do Beit Shammai do with thisword b“matter”?How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b“matter” is stated here,with regard to divorce, bandthe word b“matter” is stated there,with regard to testimony: b“At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established”(Deuteronomy 19:15). bJust as there,it is stated that a matter is established only bthrough two witnesses, so too here,a matter of forbidden sexual intercourse justifies divorce only if it is established bthrough two witnesses. /b, bAnd Beit Hillelwould respond to this analogy in the following manner: bIs it written:Because he has found something bunseemly in a matter [ ierva bedavar /i],indicating that it was established through the testimony of two witnesses that she engaged in adultery? bAnd Beit Shammaiwould respond to Beit Hillel’s interpretation as follows: bIs it written:Because he has found beithersomething bunseemly oranother bmatter i[o erva o davar /i],in accordance with Beit Hillel’s understanding?, bAnd Beit Hillelwould respond that bfor thisreason the expression b“some unseemly matter [ iervat davar /i]” is written, as it indicates thatinterpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, band italso bindicates thisinterpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is better looking than her. bWith regard to what do they disagree?They disagree bwith regard tothe application of bReish Lakish’sstatement, bas Reish Lakish saidthat the term iki /iactually bhasat least bfourdistinct bmeanings: If, perhaps, rather,and bbecause. /b, bBeit Shammai holdthat the verse b“And it comes to pass, if she finds no favor in his eyes, because [ iki /i] he has found some unseemly matter in her”means that she did not find favor in his eyes bdue tothe fact that bhe has found some unseemly matter in her. And Rabbi Akiva holdsthat the phrase b“because [ iki /i] he has found some unseemly matter in her”means: bOr if he has found some unseemly matter in her. /b,§ bRav Pappa said to Rava:According to Beit Hillel, if the husband bfound about her neither forbidden sexual intercourse norany other bmatter,but divorced her anyway, bwhat isthe ihalakha /i? Is the divorce valid?,Rava bsaid to himthat the answer can be derived bfrom what the Merciful One revealsin the Torah bwith regard to a rapist: “He may not send her away all his days”(Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, ball his days he standscommanded bto arise and remarryher as his wife. Evidently, bspecifically therethe husband is obligated to remarry his divorcée, bas the Merciful One revealsas much. bBut here, what he did, he did. /b, bRav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what isthe ihalakha /i? Rava breadthe following verse baboutsuch a person: b“Devise not evil against your neighbor, seeing he dwells securely by you”(Proverbs 3:29).,§ It bis taughtin a ibaraita( iTosefta /i, iSota5:9) that bRabbi Meir would say: Just as there aredifferent battitudes with regard to food, so too, there aredifferent battitudes with regard to women.With regard to food, byou have a person who,when ba fly falls into his cup, he throws outthe wine with the fly band does not drink it. And this iscomparable to bthe demeanor of Pappos ben Yehudawith regard to his wife, bas he would lockthe door bbefore his wife and leaveso that she would not see any other man., bAnd you have a person who,when ba fly falls into his cup, he throws outthe fly band drinksthe wine. bAnd this iscomparable to bthe demeanor of anycommon bman, whosewife bspeaks with her siblings and relatives, and he lets herdo so., bAnd you have a man who,when ba fly falls intohis bserving bowl, he sucksthe fly band eatsthe food. bThis is the demeanor of a bad man, who sees his wife going outinto the street bwith her head uncovered, and spinning in the marketplaceimmodestly |
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24. Babylonian Talmud, Sanhedrin, 105a (3rd cent. CE - 6th cent. CE)
| 105a. דקאתי מיהודה מואב סיר רחצי זה גחזי שלקה על עסקי רחיצה על אדום אשליך נעלי זה דואג האדומי עלי פלשת התרועעי אמרו מלאכי השרת לפני הקב"ה רבש"ע אם יבא דוד שהרג את הפלשתי והוריש את בניך גת מה אתה עושה לו אמר להן עלי לעשותן ריעים זה לזה,(ירמיהו ח, ה) מדוע שובבה העם הזה ירושלים משובה נצחת וגו' אמר רב תשובה נצחת השיבה כנסת ישראל לנביא אמר להן נביא לישראל חזרו בתשובה אבותיכם שחטאו היכן הם אמרו להן ונביאיכם שלא חטאו היכן הם שנאמר (זכריה א, ה) אבותיכם איה הם והנביאים הלעולם יחיו אמר להן (אבותיכם) חזרו והודו שנאמר (זכריה א, ו) אך דברי וחוקי אשר צויתי את עבדי הנביאים וגו',שמואל אמר באו עשרה בני אדם וישבו לפניו אמר להן חזרו בתשובה אמרו לו עבד שמכרו רבו ואשה שגרשה בעלה כלום יש לזה על זה כלום אמר לו הקב"ה לנביא לך אמור להן (ישעיהו נ, א) איזה ספר כריתות אמכם אשר שלחתיה או מי מנושי אשר מכרתי אתכם לו הן בעונותיכם נמכרתם ובפשעכם שלחה אמכם,והיינו דאמר ריש לקיש מאי דכתיב דוד עבדי (ירמיהו מג, י) נבוכדנצר עבדי גלוי וידוע לפני מי שאמר והיה העולם שעתידין ישראל לומר כך לפיכך הקדים הקב"ה וקראו עבדו עבד שקנה נכסים עבד למי נכסים למי,(יחזקאל כ, לב) והעולה על רוחכם היה לא תהיה אשר אתם אומרים נהיה כגוים כמשפחות הארצות לשרת עץ ואבן חי אני נאם ה' אלהים אם לא ביד חזקה ובזרוע נטויה ובחימה שפוכה אמלוך עליכם אמר רב נחמן כל כי האי ריתחא לירתח רחמנא עלן ולפרוקינן,(ישעיהו כח, כו) ויסרו למשפט אלהיו יורנו אמר רבה בר בר חנה אמר להן נביא לישראל חזרו בתשובה אמרו לו אין אנו יכולין יצר הרע שולט בנו אמר להם יסרו יצריכם אמרו לו אלהיו יורנו:,ארבעה הדיוטות בלעם ודואג ואחיתופל וגחזי: בלעם בלא עם דבר אחר בלעם שבלה עם בן בעור שבא על בעיר,תנא הוא בעור הוא כושן רשעתים הוא לבן הארמי בעור שבא על בעיר כושן רשעתים דעבד שתי רשעיות בישראל אחת בימי יעקב ואחת בימי שפוט השופטים ומה שמו לבן הארמי שמו,כתיב (במדבר כב, ה) בן בעור וכתיב (במדבר כד, ג) בנו בעור אמר רבי יוחנן אביו בנו הוא לו בנביאות,בלעם הוא דלא אתי לעלמא דאתי הא אחריני אתו מתניתין מני,רבי יהושע היא דתניא ר"א אומר (תהלים ט, יח) ישובו רשעים לשאולה כל גוים שכחי אלהים ישובו רשעים לשאולה אלו פושעי ישראל כל גוים שכחי אלהים אלו פושעי עובדי כוכבים דברי ר"א אמר לו ר' יהושע וכי נאמר בכל גוים והלא לא נאמר אלא כל גוים שכחי אלהים אלא ישובו רשעים לשאולה מאן נינהו כל גוים שכחי אלהים,ואף אותו רשע נתן סימן בעצמו אמר (במדבר כג, י) תמות נפשי מות ישרים אם תמות נפשי מות ישרים תהא אחריתי כמוהו ואם לאו הנני הולך לעמי,וילכו זקני מואב וזקני מדין תנא מדין ומואב לא היה להם שלום מעולם משל לשני כלבים שהיו בעדר והיו צהובין זה לזה בא זאב על האחד אמר האחד אם איני עוזרו היום הורג אותו ולמחר בא עלי הלכו שניהם והרגו הזאב אמר רב פפא היינו דאמרי אינשי כרכושתא ושונרא עבדו הלולא מתרבא דביש גדא,(במדבר כב, ח) וישבו שרי מואב עם בלעם ושרי מדין להיכן אזול כיון דאמר להו (במדבר כב, ח) לינו פה הלילה והשבותי אתכם דבר אמרו כלום יש אב ששונא את בנו,אמר רב נחמן חוצפא אפילו כלפי שמיא מהני מעיקרא כתיב לא תלך עמהם ולבסוף כתיב קום לך אתם אמר רב ששת חוצפא מלכותא בלא תאגא היא דכתיב (שמואל ב ג, לט) ואנכי היום רך ומשוח מלך והאנשים האלה בני צרויה קשים ממני וגו',א"ר יוחנן בלעם חיגר ברגלו אחת היה שנאמר (במדבר כג, ג) וילך שפי שמשון בשתי רגליו שנאמר (בראשית מט, יז) שפיפון עלי אורח הנושך עקבי סוס בלעם סומא באחת מעיניו היה שנאמר (במדבר כד, ג) שתום העין,קוסם באמתו היה כתיב הכא נופל וגלוי עינים וכתיב התם (אסתר ז, ח) והנה המן נופל על המטה וגו' איתמר מר זוטרא אמר קוסם באמתו היה מר בריה דרבינא אמר שבא על אתונו מ"ד קוסם באמתו היה כדאמרן ומ"ד בא על אתונו היה כתיב הכא (במדבר כד, ט) כרע שכב וכתיב התם (שופטים ה, כז) בין רגליה | 105a. bwho comes fromthe tribe of bJudah. “Moab is My washing pot”; thisis referring to bGehazi, who was afflictedwith leprosy bover matters of washing,as he took money from Naaman, who he instructed to immerse in the Jordan River. b“Over Edom I will cast My shoe”; thisis referring to bDoeg the Edomite. “Philistia, cry aloud [ ihitroa’i /i] because of Me”;this is referring to the fact that bthe ministering angels said before the Holy One, Blessed be He: Master of the Universe, if David, who killed the Philistine and bequeathedthe city of bGath to your sons, will comeand complain that You gave a share in the World-to-Come to his enemies Doeg and Ahithophel, bwhat will You do concerning him?Will you accept his complaint? God bsaid tothe ministering angels: bIt is upon me to renderDavid and his enemies bfriends [ ire’im /i] with each other,and even David will agree.,§ With regard to the verse: b“Why is this people of Jerusalem slid back in perpetual backsliding?”(Jeremiah 8:5), bRav says: The congregation of Israel answeredwith ba convincing response to the prophet. The prophet said to the Jewish people: Repent,as byour ancestors sinned,and bwhere are they? They saidto the prophets: bAnd your prophets who did not sin, where are they?They too died, bas it is stated: “Your fathers, where are they, and the prophets; do they live forever?”(Zechariah 1:5). The prophet bsaid tothe Jewish people: bYour ancestors reconsidered and concededthat the admonitions of the prophets were fulfilled, bas it is stated: “By my words and My statutes, which I commanded My servants the prophets,did they not overtake your fathers? And they repented and said: As the Lord of hosts intended to do to us, according to our ways, and according to our doings, so has He dealt with us” (Zechariah 1:6)., bShmuel saysthat this was the convincing answer: bTen people came and sat beforethe prophet Ezekiel. bHe said to them: Repent. They said toEzekiel: In the case of ba slave sold by his ownerto another master, bor a woman divorced by her husband, does thisperson bhave anyclaim bupon thatperson? Since God gave the Jewish people to other masters, the ties that existed between Him and us were severed. bThe Holy One, Blessed be He, said to the prophet: Go say to them: “Where is your mother’s scroll of severance, with which I sent her away? Or to which of My creditors have I sold you? For your iniquities you sold yourselves and for your transgressions was your mother sent away”(Isaiah 50:1). Learn from this that God did not sever His ties to the Jewish people., bAnd that is what Reish Lakish says: Whatis the meaning of that bwhich is written: “David, My slave”(II Samuel 3:18), and: b“Nebuchadnezzar, my slave”(Jeremiah 43:10)? How can the wicked Nebuchadnezzar be depicted as a slave of God in the same manner that David was depicted? Rather, bit is revealed and known before the One Who spoke and the world came into being, that the Jewish people are destined to say thatGod sold them to the nations and they no longer have ties to Him. bTherefore, the Holy One, Blessed be He, preemptively calledNebuchadnezzar bHis slave.With regard to the ihalakhaconcerning ba slave who acquires property, the slavebelongs bto whomand bthe propertybelongs bto whom?They both belong to the master, in this case, the Holy One, Blessed be He.,With regard to the verse: b“And what comes into your mind shall never come to be, that you say: We will be like the nations, like the families of the countries, to serve wood and stone. As I live, says the Lord God, surely with a mighty hand, and an outstretched arm, and with wrath poured out, will I rule over you”(Ezekiel 20:32–33), bRav Naḥman says: Let the Merciful One become wrathful at uswith ball that wrath, and redeem us. /b,With regard to the verse: b“And chastise in judgment; his God will instruct him”(Isaiah 28:26), bRabba bar bar Ḥana saysthat bthe prophet said to the Jewish people: Repent. They said to him: We cannot,since bthe evil inclination dominates us. He said to them: Chastise your inclinations. They said to him: “His God will instruct him,”i.e., God should instruct the evil inclination to allow us to overcome him, as we are incapable of doing so on our own.,§ The mishna teaches that bfourprominent bcommoners, Balaam, Doeg, Ahithophel, and Gehazi,have no share in the World-to-Come. The Gemara elaborates: The name bBalaamis interpreted as a contraction of: bWithout a nation [ ibelo am /i],or one who has no share in the World-to-Come with the Jewish nation. bAlternatively,the name bBalaamis interpreted as one bwho wore down theJewish bpeople [ ibila am /i].He is the bson of Beor,one bwho engaged in bestiality [ ibe’ir /i]. /b,It was btaughtin a ibaraita /i: bHe is Beor,father of Balaam, bhe is Cushan-Rishathaim, he is Laban the Aramean.He was called bBeor because he engaged in bestiality.He was called bCushan-Rishathaim because he performed two evil deeds [ irishiyyot /i] to the Jewish people, one during the time of Jacob,when he pursued him intending to kill him, band one during the time when the judges judged. And what was hisactual bname? His name was Laban the Aramean. /b, bIt is written: “Son of Beor”(Numbers 22:5), band it is writtenelsewhere: b“His son Beor”(Numbers 24:3). bRabbi Yoḥa saysin resolving the apparent contradiction: Balaam’s bfather was his son interms of bprophecy,as Balaam was a much greater prophet.,The Gemara infers from the mishna: bBalaam isthe bone who does not come into the World-to-Come; but othergentiles bcomeinto the World-to-Come. bWhoseopinion is expressed in bthe mishna? /b, bIt isin accordance with the opinion of bRabbi Yehoshua, as it is taughtin a ibaraitathat bRabbi Eliezer says:It is written: b“The wicked shall be turned back to the netherworld, all that nations that forget God”(Psalms 9:18). b“The wicked shall be turned back to the netherworld”; these are the sinners of the Jewish people,as only the sinners are sentenced to the netherworld. b“All the gentiles that forget God”; these are the sinners of the gentiles.From the fact that it is written: “All the gentiles,” it is apparent that none of the gentiles have a share in the World-to-Come. This is bthe statement of Rabbi Eliezer. Rabbi Yehoshua said to him: But is it statedin the verse that the sinners of the Jewish people will be blike all of the gentiles? It is stated only: “All the gentiles that forget God.” Rather, the wicked shall be turned back to the netherworld,and bwho are they?They are ball the gentiles that forget God.Gentiles who fear God do have a share in the World-to-Come., bAnd that wicked person,Balaam, balso provided a sign with regard to himself. He said: “Let me die the death of the righteous,and let my end be like his” (Numbers 23:10). bIf I die the death of the righteous,by natural causes, bmy end will be like his,i.e., I will receive a share in the World-to-Come like the Jewish people. bAnd ifI do bnotdie by natural causes: b“I will go to my people”(Numbers 24:14), i.e., my fate will be that of the rest of the wicked people in my generation, who have no share in the World-to-Come.,With regard to the verse: b“And the elders of Moab and the elders of Midian set outwith their divinations in their hands, and they came to Balaam” (Numbers 22:7), it was btaughtin a ibaraita /i: bMidian and Moabhad previously bnever had peacebetween them, and they were always at war with each other. What led them to make peace at that time? There is ba parable of two dogs that were with the flock, and they were hostile to one another. A wolf cameand attacked bone. Theother bone said: If I do not help him, today he kills him and tomorrow he comes toattack bme. They both went and killed the wolf.Moab and Midian joined together to face the potential common threat, the Jewish people. bRav Pappa saysthat bthisis in accordance with the adage bthat people say: A weasel [ ikarkushta /i] and a cat made a wedding from the fat of the luckless.Despite their hatred of one another, they join together for their mutual benefit at the expense of a third party.,It is written: b“And the princes of Moab stayed with Balaam”(Numbers 22:8). The Gemara asks: bAnd to where did the princes of Midianwho accompanied the princes of Moab bgo?The Gemara answers: bOnceBalaam bsaid to them: “Lodge here this night, and I will bring you wordwhen the Lord speaks to me” (Numbers 22:8), the elders of Midian bsaid:If he seeks permission from the Lord, he will not join us, as bis there any father who hates his son?Certainly the Lord will help the Jewish people., bRav Naḥman says: Impudence is effective even toward Heaven.How so? bInitially, it is writtenthat God said to Balaam: b“You shall not go with them”(Numbers 22:12), band ultimatelyafter Balaam persisted and asked, bit is written: “Rise up and go with them”(Numbers 22:20). bRav Sheshet says: Impudence is monarchy without a crown,as it is an assertion of leadership and lacks only the official coronation as king, bas it is written: “And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me”(II Samuel 3:39). The sons of Zeruiah, due to their impudence, were as formidable as David himself., bRabbi Yoḥa says: Balaam was disabled in one of his legs, as it is statedconcerning him: b“And he went limping [ ishefi /i]”(Numbers 23:3). bSamsonwas disabled bin both his legs, as it is statedwith regard to Samson, who was from the tribe of Dan, in the prophetic blessing of Jacob: “Dan shall be a serpent by the way, ban adder [ ishefifon /i] in the path that bites the horse’s heels”(Genesis 49:17). Rabbi Yoḥa interprets ishefifonas the plural of ishefi /i, indicating disability in both legs. bBalaam was blind in one of his eyes, as it is stated: “Whose eye is open”(Numbers 24:3), indicating that one eye was open and the other was blind.,The Gemara relates: Balaam bwas a diviner byusing bhis penis. It is written here: “Fallen, yet with opened eyes”(Numbers 24:4), band it is written there: “And Haman was fallen upon the divanwhereupon Esther was” (Esther 7:8), indicating that the verb fallen has sexual connotations. bIt was statedthat there is an amoraic dispute with regard to this matter. bMar Zutra says:Balaam bwas a diviner byusing bhis penis. Mar, son of Ravina, says: He engaged in bestiality with his donkey. The one who saysthat he bwas a diviner byusing bhis penisderives it bas we stated. And the one who saysthat bhe engaged in bestiality with his donkeyderives it as follows: bIt is written here: “He crouched, he lay down”(Numbers 24:9), band it is written there: “Between her legs /b |
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25. Babylonian Talmud, Shevuot, 35b (3rd cent. CE - 6th cent. CE)
| 35b. במי שהוא רחום קאמר,א"ל רבא אי הכי בשמים ובארץ נמי במי שהשמים והארץ שלו קאמר,הכי השתא התם כיון דליכא מידי אחרינא דאיקרי רחום וחנון ודאי במי שהוא חנון ודאי במי שהוא רחום קאמר הכא כיון דאיכא שמים וארץ בשמים ובארץ קאמר,ת"ר כתב אלף למד מאלהים יה מיי' ה"ז אינו נמחק שין דלת משדי אלף דלת מאדני צדי בית מצבאות ה"ז נמחק,רבי יוסי אומר צבאות כולו נמחק שלא נקרא צבאות אלא על שם ישראל שנאמר (שמות ז, ד) והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים אמר שמואל אין הלכה כרבי יוסי,ת"ר כל הטפל לשם בין מלפניו ובין מלאחריו ה"ז נמחק לפניו כיצד ליי' ל' נמחק ביי' ב' נמחק ויי' ו' נמחק מיי' מ' נמחק (תהלים קמד, טו) שיי' ש' נמחק היי' ה' נמחק כיי' כ' נמחק,לאחריו כיצד אלהינו נ"ו נמחק אלהיהם ה"ם נמחק אלהיכם כ"ם נמחק אחרים אומרים לאחריו אינו נמחק שכבר קדשו השם אמר רב הונא הלכה כאחרים,(אברהם דלטיא לנבות בגבעת בנימן שלמה דניאל סימן),כל שמות האמורים בתורה באברהם קדש חוץ מזה שהוא חול שנאמר (בראשית יח, ג) ויאמר יי' אם נא מצאתי חן בעיניך,חנינא בן אחי רבי יהושע ורבי אלעזר בן עזריה משום רבי אלעזר המודעי אמרו אף זה קדש כמאן אזלא הא דאמר רב יהודה אמר רב גדולה הכנסת אורחין יותר מהקבלת פני שכינה כמאן כאותו הזוג,כל שמות האמורים בלוט חול חוץ מזה שהוא קדש שנאמר (בראשית יט, יח) ויאמר לוט אליהם אל נא אדני הנה נא מצא עבדך חן בעיניך וגו' מי שיש בידו להמית ולהחיות זה הקדוש ברוך הוא,כל שמות האמורים בנבות קדש במיכה חול ר"א אומר בנבות קדש במיכה יש מהן חול ויש מהן קדש אלף למד חול יוד הי קדש חוץ מזה שאלף למד והוא קדש (שופטים יח, לא) כל ימי היות בית האלהים בשילה,כל שמות האמורים בגבעת בנימין ר"א אומר חול רבי יהושע אומר קדש,אמר לו ר"א וכי מבטיח ואינו עושה,אמר לו ר' יהושע מה שהבטיח עשה והם לא ביחנו אם לנצוח אם לנצח באחרונה שביחנו הסכימו על ידן שנאמר (שופטים כ, כח) ופנחס בן אלעזר בן אהרן (הכהן) עומד לפניו בימים ההם לאמר האוסיף עוד לצאת למלחמה עם [בני] בנימין אחי אם אחדל וגו',כל שלמה האמורין בשה"ש קדש שיר למי שהשלום שלו חוץ מזה (שיר השירים ח, יב) כרמי שלי לפני האלף לך שלמה שלמה לדידיה ומאתים לנוטרים את פריו רבנן וי"א אף זה חול (שיר השירים ג, ז) הנה מטתו שלשלמה ששים,אף זה ולא מיבעי האיך אלא הא דאמר שמואל מלכותא דקטלא חד משיתא בעלמא לא מיענשא שנאמר כרמי שלי לפני האלף לך שלמה למלכותא דרקיעא ומאתים לנוטרים את פריו למלכותא דארעא שמואל לא כת"ק ולא כי"א,אלא ה"ק וי"א זה קדש וזה הוא חול דמטתו ושמואל דאמר כי"א,כל מלכיא האמורים בדניאל חול חוץ מזה שהוא קדש (דניאל ב, לז) אנת מלכא [מלך] מלכיא די אלה שמיא מלכותא חסנא ותקפא ויקרא יהב לך,וי"א אף זה קדש שנאמר (דניאל ד, טז) מרי חלמא לשנאך ופשרה לערך למאן קאמר אי סלקא דעתך לנבוכדנצר קאמר ליה שנאותיה מאי נינהו ישראל מילט קא לייט להו לישראל,ות"ק סבר שונאי ישראל איכא שונאי עובדי כוכבים ליכא:,ובכל כנויין הרי אלו חייבין כו':,ורמינהי (במדבר ה, כא) יתן ה' אותך לאלה ולשבועה מה ת"ל והלא כבר נאמר והשביע הכהן את האשה בשבועת האלה לפי שנא' (ויקרא ה, א) ושמעה קול אלה נאמר כאן אלה ונאמר להלן אלה מה להלן שבועה אף כאן שבועה מה להלן בשם אף כאן בשם,אמר אביי לא קשיא הא רבי חנינא בר אידי הא רבנן דתניא רבי חנינא בר אידי אומר הואיל ואמרה תורה השבע ואל תשבע קלל ואל תקלל מה השבע בשם אף לא תשבע בשם מה קלל בשם אף לא תקלל בשם,ורבנן אי גמירי גזירה שוה ניבעי שם המיוחד אי לא גמירי גזירה שוה אלה דשבועה היא מנא להו,נפקא להו מדתניא אלה אין אלה אלא לשון שבועה וכן הוא אומר (במדבר ה, כא) והשביע הכהן את האשה בשבועת האלה,התם שבועת האלה כתיב הכי קאמר אלה אין אלה אלא בשבועה וכן הוא אומר והשביע הכהן את האשה בשבועת האלה | 35b. or binthe name of bHe Who is compassionate,that the itanna bis statingthe ihalakha /i. Although gracious and compassionate are not names of God, the reference in the mishna is to an oath in the name of God., bRava said toAbaye: bIf so,in the case of one who administered the oath to the witnesses bin thename of bheaven and in thename of bearth as well,say that it is with regard to an oath binthe name of bHe for Whom the heaven and the earth are Histhat the itanna bis statingthe ihalakha /i. Why, then, does the mishna say that for an oath in the name of heaven and in the name of earth, these witnesses are exempt from liability?,The Gemara rejects this: bHow canthese cases bbe compared? There, since there is no other entity that is called gracious and compassionate, certainlyit is binthe name of bHe Who is gracious,and bcertainlyit is binthe name of bHe Who is compassionatethat the itanna bis speaking.By contrast, bhere, since there are heaven and earththat exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth, it is bin thename of the actual bheaven and in thename of the actual bearththat bhe is speaking,and not in the name of He for Whom the heaven and the earth are His.,§ Apropos the names of God that may be erased and those that may not be erased, the Gemara discusses the details of the matter. bThe Sages taught:If bone wrotethe letters ialef lamedfromthe name iElohim /i,or iyod hehfrom the Tetragrammaton, thispair of letters and that pair of letters bmay not be erased.But if one wrote the letters ishin daletfrom iShaddai /i,or ialef daletfrom iAdonai /i,or itzadi beitfrom iTzevaot /i, this may be erased. /b, bRabbi Yosei says:The word itzevaotmay be erasedin bits entirety, asGod bis called iTzevaotonly in the context ofthe children of bIsrael,and it is not an independent name of God, bas it is stated: “And I shall bring forth My hosts [ itzivotai /i], My people the children of Israel, out of the land of Egypt”(Exodus 7:4). bShmuel says:The ihalakha /iis bnot in accordance withthe opinion of bRabbi Yosei. /b, bThe Sages taught: Anyletters bancillary to the nameof God, bwhetheras a prefix bprecedingthe name boras a suffix bsucceedingthe name, bthisaddition bmay be erased. Preceding it, how so?If one wrote the bTetragrammatonwith the prefix ilamed /i,meaning: To the Lord, the ilamedmay be erased;the bTetragrammatonwith the prefix ibeit /i,meaning: By the Lord, the ibeitmay be erased;the bTetragrammatonwith the prefix ivav /i,meaning: And the Lord, the ivavmay be erased;the bTetragrammatonwith the prefix imem /i,meaning: From the Lord, the imemmay be erased;the bTetragrammatonwith the prefix ishin /i,meaning: That the Lord, the ishinmay be erased;the bTetragrammatonwith the prefix iheh /i,meaning: Is the Lord, the ihehmay be erased;the bTetragrammatonwith the prefix ikaf /i,meaning: Like the Lord, the ikafmay be erased. /b, bSucceeding it, how so?If one wrote iEloheinu /i,meaning: Our God, the inun vav /isuffix bmay be erased; iEloheihem /i,meaning: Their God, the iheh mem /isuffix bmay be erased; iEloheikhem /i,meaning: Your God, second person plural, the ikaf mem /isuffix bmay be erased. iAḥerimsay:The suffix bsucceedingthe name of God bmay not be erased as the nameof God to which it is appended balready sanctified itand it is considered as though it is part of the name. bRav Huna says:The ihalakha /iis bin accordance withthe opinion of iAḥerim /i. /b,§ bAbraham; who cursed Naboth; in Gibeah of Benjamin; Solomon; Daniel;this is ba mnemonicfor the ihalakhotthat follow., bAll namesthat could be understood as the name of God bthat are stated in the Torah with regard to Abrahamare bsacredand are referring to God, bexcept for thisname, bwhich is non-sacred, as it is stated: “My lords, if I have found favor in your eyes”(Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God., bḤanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya in the name of Rabbi Elazar HaModa’i, say: This toois bsacred.The Gemara asks: bIn accordance with whoseopinion bis that which Rabbi Yehuda saysthat bRav says: Hospitalityaccorded to bguests is greater than receiving the Divine Presence? In accordance with whoseopinion is that statement? It is bin accordance withthe opinion of bthat pairof itanna’im /i, Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya, who understood that Abraham was speaking to God., bAll namesthat could be understood as the name of God bthat are statedin the Torah bwith regard to Lotare bnon-sacredand are referring to angels, bexcept for thisone, bwhich is sacred, as it is stated: “And Lot said to them: Please, not so iAdonai /i. Behold your servant has found favor in your eyes,and you have magnified Your mercy that You have performed for me by saving my life” (Genesis 19:18–19). It is apparent from the context that Lot is addressing bHe Who has the capacity to kill and to vivify; that is the Holy One, Blessed be He. /b, bAll names that are stated with regard to Nabothare bsacred,e.g., in the verse: “Naboth blasphemed iElohimand the king” (I Kings 21:13), and those stated bwith regard to Micahare bnon-sacredand are referring to the graven image that he fashioned (see Judges, chapters 17–18). bRabbi Eliezer says:Indeed, all names that are stated bwith regard to Nabothare bsacred;but those stated bwith regard to Micah, some of them are non-sacred and some of them are sacred.The names beginning with the letters ialef lamed /i,i.e., iElohim /i, are bnon-sacred,as the reference is to the idol that he crafted, and all the names beginning with the letters iyod heh /i,i.e., the Tetragrammaton, are bsacred, except for thisname that begins with the letters ialef lamedand it is sacred: “All the time that the house of iElohimwas in Shiloh”(Judges 18:31)., bAll names that are stated inthe passage concerning bGibeah of Benjamin,where the rest of the tribes consulted God to determine whether they should go to war against the tribe of Benjamin (see Judges, chapter 20), bRabbi Eliezer says:They are bnon-sacred,as they were consulting an idol, not God. bRabbi Yehoshua says:They are bsacred. /b, bRabbi Eliezer said toRabbi Yehoshua: How can you say that those names are sacred? bDoesGod bpromise and not fulfillthe promise? Twice the tribes received the response to go to war against Benjamin, and twice they were vanquished., bRabbi Yehoshua said toRabbi Eliezer: bThat whichGod bpromised, He fulfilled.In each case, He responded to their question. The first time they consulted God through the iUrim VeTummim /i, bbut they did not seek to ascertain ifthey are bto triumphin the war or bifthey are bto be defeated. In the lasttime that they consulted God through the iUrim VeTummim /i, bwhere they sought to ascertainwhether they would emerge triumphant, bthey consentedin Heaven bto theirendeavor, bas it is stated: “And Pinehas, son of Elazar, son of Aaron was standing before it in those days, saying: Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?And the Lord said: Go up, as tomorrow I will deliver them into your hand” (Judges 20:28)., bAllmentions of the name bShlomo that are stated in the Song of Songs,such as: “The song of songs that is Shlomo’s” (Song of Songs 1:1), are not references to King Solomon; rather, they are bsacred,meaning ba song tothe bOne for Whom peace [ ishehashalom /i] is His, except for thismention: b“My vineyard, which is mine, is before me; you, Solomon shall have the one thousand,”i.e., one thousand are bfor Solomon himself; “and two hundred for those who guard its fruit”(Song of Songs 8:12), which is a reference to bthe Sages. And some say: Thisverse btoo is non-sacred: “Behold, the bed of Solomon; sixtymighty men are around it” (Song of Songs 3:7).,The Gemara asks: Does this mean: bThisverse btoois non-sacred, band it is not necessaryto say that the verse cited earlier is non-sacred? bBut that which Shmuel says: A monarchy that kills one ofevery bsixindividuals bin the world is not punishedfor doing so, as that is the prerogative of a monarch, bas it is stated: “My vineyard, which is mine, is before me; you, Shlomo shall have the one thousand,”this is a reference bto the monarchy of Heaven; “and two hundred for those who guard its fruit,”this is a reference bto the monarchy of earth.of the 1,200 mentioned in the two parts of the verse, two hundred, or one-sixth, are the prerogative of the earthly monarch. bShmuel,who interprets the mention of Shlomo in this verse as referring to God, holds bneither in accordance withthe opinion of bthe first itannanor in accordance withthe opinion introduced with the term: bSome say.Both itanna’imagree that the reference in the verse is to Solomon and not to the Holy One, Blessed be He., bRather,Shmuel cites a different version of the opinion introduced with the term: Some say, according to which bthisis what bit is saying. And some say: ThisShlomo that appears in the verse with regard to the one thousand is bsacred, and thatShlomo that appears in the verse bwith regard to the bed ofSolomon bis non-sacred, andit is bShmuel who stateshis opinion bin accordance withthe opinion introduced with the term: bSome say. /b, bAll kings that are stated with regard to Danielare bnon-sacred, except for thisone, bwhich is sacred: “You, O king, king of kings, unto whom the God of heaven has given you the kingdom, the power, and the strength, and the glory”(Daniel 2:37)., bAnd some say: This toois bsacred, as it is stated: “My Lord, the dream shall be for your enemy and its interpretation for your foe”(Daniel 4:16). bTo whom isDaniel bsayingthis? bIf it enters your mindthat when Daniel says: “My lord,” it is bto Nebuchadnezzarthat bhe is saying it, his enemy, who are they?They are the bJewish people. WouldDaniel bcurse the Jewish people? /b, bAnd the first itanna /i,who understands that Daniel is referring to Nebuchadnezzar, bholds: Are there Jewish enemiesfor Nebuchadnezzar and bthere are no gentile enemiesfor him? Daniel was cursing the gentile enemies, not the Jewish enemies.,§ The mishna teaches: bOrif one administered the oath to the witnesses binthe name of bany of the appellationsof God, even though he did not mention the ineffable name of God, bthesewitnesses are bliablefor taking a false oath of testimony., bAndthe Gemara braises a contradictionfrom a ibaraitathat cites the verse: b“The Lord shall render you as a curse and as an oath”(Numbers 5:21). bWhymust bthe verse statethis? bIsn’t it already statedat the beginning of the verse: b“And the priest shall administer to the woman with the oath of cursing”? Due tothe fact bthat it is statedwith regard to an oath of testimony: b“And he heard the voice of an iala /i”(Leviticus 5:1), one may infer: iAlais stated herewith regard to an oath of testimony band ialais stated therewith regard to a isota /i; bjust as there,with regard to a isota /i, the reference is to ban oath, so too here,with regard to an oath of testimony, the reference is to ban oath.And bjust as there,the oath is administered binthe bnameof God, bso too here,the oath is administered binthe bnameof God. This is contrary to the mishna, where the ruling is that an oath of testimony may be administered even in the name of appellations of God., bAbaye said:This is bnot difficult. This ibaraitais the opinion of bRabbi Ḥanina bar Idi,and bthatmishna is the opinion of bthe Rabbis, as it is taughtin a ibaraitathat bRabbi Ḥanina bar Idi says: Since the Torah saysin some cases: bTake an oath, andin some cases: bDo not take an oath;and it says in some cases: bCurse, andin some cases: bDo not curse, just aswhen the Torah says: bTake an oath,it is binthe bnameof God, bso too,when the Torah states: bDo not take an oath,it is bin the nameof God. And bjust aswhen the Torah states: bCurse,it is binthe bnameof God, bso too,when the Torah says: bDo not curse,it is binthe bnameof God.,The Gemara asks: bAnd the Rabbissay: bIf they derivean oath of testimony from isotaby means of ba verbal analogy, let us requirethat both an oath of testimony and the curse will be specifically in bthe ineffable nameof God. bIf they do not derivean oath of testimony from isotaby means of ba verbal analogy, from where do theyderive bthatthe instance of the word ialathatis written with regard to an oath of testimony bis an oath? /b,The Gemara answers: bThey derive it from that which is taughtin a ibaraita /i: It is written with regard to an oath of testimony: “And he hears the voice of ban iala /i”(Leviticus 5:1); ialais nothing other than an expressionmeaning boath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing [ iha’ala /i]”(Numbers 5:21).,The Gemara asks: It is not merely ialathat is written there; bthe oath of an ialais written there.Apparently, ialaalone does not mean oath. The Gemara explains that bthisis what the itanna bis saying:“And he hears the voice of ban iala /i”; ialaisused bonlywhen accompanied bby an oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing.” /b |
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26. Aphrahat, Demonstrations, 13, 15, 18-19, 7, 12 (4th cent. CE - 4th cent. CE)
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27. Anon., Midrash On Song of Songs, 1.11
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