1. Hebrew Bible, Exodus, 15.7, 15.26 (9th cent. BCE - 3rd cent. BCE)
| 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.26. וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃ | 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.26. and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’" |
|
2. Hebrew Bible, Joel, 2.5 (9th cent. BCE - 3rd cent. BCE)
| 2.5. כְּקוֹל מַרְכָּבוֹת עַל־רָאשֵׁי הֶהָרִים יְרַקֵּדוּן כְּקוֹל לַהַב אֵשׁ אֹכְלָה קָשׁ כְּעַם עָצוּם עֱרוּךְ מִלְחָמָה׃ | 2.5. Like the noise of chariots, On the tops of the mountains do they leap, Like the noise of a flame of fire That devoureth the stubble, As a mighty people set in battle array." |
|
3. Hebrew Bible, Malachi, 3.19-3.21 (9th cent. BCE - 3rd cent. BCE)
| 3.19. כִּי־הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל־זֵדִים וְכָל־עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא אָמַר יְהוָה צְבָאוֹת אֲשֶׁר לֹא־יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָף׃ 3.21. וְעַסּוֹתֶם רְשָׁעִים כִּי־יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם בַּיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה אָמַר יְהוָה צְבָאוֹת׃ | 3.19. For, behold, the day cometh, It burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, Saith the LORD of hosts, that it shall leave them neither root nor branch." 3.20. But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall." 3.21. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I do make, Saith the LORD of hosts." |
|
4. Hebrew Bible, Isaiah, 1.26, 5.24, 11.1-11.4, 11.6-11.8, 11.11-11.12, 14.1, 27.12-27.13, 40.1, 40.3-40.5, 40.9-40.10, 43.6-43.7, 49.8-49.10, 49.14-49.15, 49.17, 49.23, 50.2, 52.7, 52.9-52.11, 54.1-54.2, 54.4-54.5, 54.7-54.10, 60.1-60.17, 60.19-60.21, 61.10, 62.1, 62.3-62.4, 62.8-62.12, 66.24 (8th cent. BCE - 5th cent. BCE)
| 1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 5.24. לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.11. 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׃ 14.1. כֻּלָּם יַעֲנוּ וְיֹאמְרוּ אֵלֶיךָ גַּם־אַתָּה חֻלֵּיתָ כָמוֹנוּ אֵלֵינוּ נִמְשָׁלְתָּ׃ 14.1. כִּי יְרַחֵם יְהוָה אֶת־יַעֲקֹב וּבָחַר עוֹד בְּיִשְׂרָאֵל וְהִנִּיחָם עַל־אַדְמָתָם וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל־בֵּית יַעֲקֹב׃ 27.12. וְהָיָה בַּיּוֹם הַהוּא יַחְבֹּט יְהוָה מִשִּׁבֹּלֶת הַנָּהָר עַד־נַחַל מִצְרָיִם וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל׃ 27.13. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃ 40.1. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃ 40.1. הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 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׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 43.7. כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו׃ 49.8. כֹּה אָמַר יְהוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת׃ 49.9. לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 49.17. מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃ 49.23. וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָׂרוֹתֵיהֶם מֵינִיקֹתַיִךְ אַפַּיִם אֶרֶץ יִשְׁתַּחֲווּ לָךְ וַעֲפַר רַגְלַיִךְ יְלַחֵכוּ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה אֲשֶׁר לֹא־יֵבֹשׁוּ קוָֹי׃ 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׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.9. פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 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׃ 54.4. 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׃ 54.7. 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׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.5. אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ 60.6. שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃ 60.7. כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ 60.8. מִי־אֵלֶּה כָּעָב תְּעוּפֶינָה וְכַיּוֹנִים אֶל־אֲרֻבֹּתֵיהֶם׃ 60.9. כִּי־לִי אִיִּים יְקַוּוּ וָאֳנִיּוֹת תַּרְשִׁישׁ בָּרִאשֹׁנָה לְהָבִיא בָנַיִךְ מֵרָחוֹק כַּסְפָּם וּזְהָבָם אִתָּם לְשֵׁם יְהוָה אֱלֹהַיִךְ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 60.11. וּפִתְּחוּ שְׁעָרַיִךְ תָּמִיד יוֹמָם וָלַיְלָה לֹא יִסָּגֵרוּ לְהָבִיא אֵלַיִךְ חֵיל גּוֹיִם וּמַלְכֵיהֶם נְהוּגִים׃ 60.12. כִּי־הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּךְ יֹאבֵדוּ וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 60.14. וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃ 60.15. תַּחַת הֱיוֹתֵךְ עֲזוּבָה וּשְׂנוּאָה וְאֵין עוֹבֵר וְשַׂמְתִּיךְ לִגְאוֹן עוֹלָם מְשׂוֹשׂ דּוֹר וָדוֹר׃ 60.16. וְיָנַקְתְּ חֲלֵב גּוֹיִם וְשֹׁד מְלָכִים תִּינָקִי וְיָדַעַתְּ כִּי אֲנִי יְהוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב׃ 60.17. תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃ 60.19. לֹא־יִהְיֶה־לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם וּלְנֹגַהּ הַיָּרֵחַ לֹא־יָאִיר לָךְ וְהָיָה־לָךְ יְהוָה לְאוֹר עוֹלָם וֵאלֹהַיִךְ לְתִפְאַרְתֵּךְ׃ 60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ 62.3. וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ 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׃ 62.8. נִשְׁבַּע יְהוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם־אֶתֵּן אֶת־דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ וְאִם־יִשְׁתּוּ בְנֵי־נֵכָר תִּירוֹשֵׁךְ אֲשֶׁר יָגַעַתְּ בּוֹ׃ 62.9. כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת־יְהוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי׃ 62.11. הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 62.12. וְקָרְאוּ לָהֶם עַם־הַקֹּדֶשׁ גְּאוּלֵי יְהוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ | 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city." 5.24. Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.11. 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." 14.1. For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob." 27.12. And it shall come to pass in that day, That the LORD will beat off [His fruit] From the flood of the River unto the Brook of Egypt, And ye shall be gathered one by one, O ye children of Israel." 27.13. And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem." 40.1. Comfort ye, comfort ye My people, saith your God." 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;" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’" 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." 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;" 43.7. Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’" 49.8. Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;" 49.9. Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;" 49.10. They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them." 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’" 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee." 49.17. Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee." 49.23. And kings shall be thy foster-fathers, And their queens thy nursing mothers; They shall bow down to thee with their face to the earth, And lick the dust of thy feet; And thou shalt know that I am the LORD, For they shall not be ashamed that wait for Me." 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." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 52.9. Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem." 52.10. The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God." 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." 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." 54.4. 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." 54.7. 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." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising." 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." 60.5. Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee." 60.6. The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD." 60.7. All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house." 60.8. Who are these that fly as a cloud, And as the doves to their cotes?" 60.9. Surely the isles shall wait for Me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the LORD thy God, And for the Holy One of Israel, because He hath glorified thee." 60.10. And aliens shall build up thy walls, And their kings shall minister unto thee; For in My wrath I smote thee, But in My favour have I had compassion on thee. ." 60.11. Thy gates also shall be open continually, Day and night, they shall not be shut; That men may bring unto thee the wealth of the nations, And their kings in procession." 60.12. For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted." 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious." 60.14. And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel." 60.15. Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations." 60.16. Thou shalt also suck the milk of the nations, And shalt suck the breast of kings; And thou shalt know that I the LORD am thy Saviour, And I, the Mighty One of Jacob, thy Redeemer." 60.17. For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make thy officers peace, And righteousness thy magistrates." 60.19. The sun shall be no more thy light by day, Neither for brightness shall the moon give light unto thee; But the LORD shall be unto thee an everlasting light, And thy God thy glory." 60.20. Thy sun shall no more go down, Neither shall thy moon withdraw itself; For the LORD shall be thine everlasting light, And the days of thy mourning shall be ended." 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." 61.10. 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." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth." 62.3. Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God." 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." 62.8. The LORD hath sworn by His right hand, And by the arm of His strength: Surely I will no more give thy corn To be food for thine enemies; And strangers shall not drink thy wine, For which thou hast laboured;" 62.9. But they that have garnered it shall eat it, And praise the LORD, And they that have gathered it shall drink it In the courts of My sanctuary." 62.10. Go through, go through the gates, Clear ye the way of the people; Cast up, cast up the highway, Gather out the stones; Lift up an ensign over the peoples." 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.’" 62.12. And they shall call them The holy people, The redeemed of the LORD; And thou shalt be called Sought out, A city not forsaken." 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. " |
|
5. Hebrew Bible, Jeremiah, 29.13-29.14 (8th cent. BCE - 5th cent. BCE)
| 29.13. וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם׃ 29.14. וְנִמְצֵאתִי לָכֶם נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שביתכם [שְׁבוּתְכֶם] וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הַגּוֹיִם וּמִכָּל־הַמְּקוֹמוֹת אֲשֶׁר הִדַּחְתִּי אֶתְכֶם שָׁם נְאֻם־יְהוָה וַהֲשִׁבֹתִי אֶתְכֶם אֶל־הַמָּקוֹם אֲשֶׁר־הִגְלֵיתִי אֶתְכֶם מִשָּׁם׃ | 29.13. And ye shall seek Me, and find Me, when ye shall search for Me with all your heart." 29.14. And I will be found of you, saith the LORD, and I will turn your captivity, and gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you back unto the place whence I caused you to be carried away captive." |
|
6. Hebrew Bible, Ezekiel, 36.22-36.26 (6th cent. BCE - 5th cent. BCE)
| 36.22. לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 36.23. וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 36.24. וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ | 36.22. Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came." 36.23. And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes." 36.24. For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land." 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." |
|
7. Hebrew Bible, Ezra, 1.3 (5th cent. BCE - 4th cent. BCE)
| 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ | 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." |
|
8. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE)
| 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ | 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass." |
|
9. Anon., Jubilees, 1.1-1.7 (2nd cent. BCE - 2nd cent. BCE)
| 1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2. Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them. 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. brAnd He called to Moses on the seventh day out of the midst of the cloud 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. |
|
10. Dead Sea Scrolls, 11Qmelchizedek, 0 (2nd cent. BCE - 1st cent. CE)
|
11. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)
| 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ | 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." |
|
12. Josephus Flavius, Jewish Antiquities, 11.6 (1st cent. CE - 1st cent. CE)
| 11.6. This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God 11.6. He also sent letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who should go to Judea should be free; |
|
13. Josephus Flavius, Jewish War, 2.165 (1st cent. CE - 1st cent. CE)
| 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. |
|
14. Mishnah, Berachot, 1.5, 9.5 (1st cent. CE - 3rd cent. CE)
| 1.5. They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: \"Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah." 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
|
15. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
| 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world." |
|
16. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
| 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”" |
|
17. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)
| 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision." |
|
18. Tosefta, Sanhedrin, 12.10 (1st cent. CE - 2nd cent. CE)
|
19. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)
| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. | 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)." |
|
20. Anon., Lamentations Rabbah, 2.2 (2nd cent. CE - 5th cent. CE)
| 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'. | |
|
21. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף | 14b. bthe broken pieces of thefirst set of btablets, which were placed in the Ark.Having cited the ibaraita /i, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: bAnd if it should enter your mindto say, as Rabbi Yehuda HaNasi held, that bthe circumference of a Torah scroll is six handbreadths, now since anycylindrical object bhaving a circumference of three handbreadths has a diameter of one handbreadth,a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. bAnd sincea Torah scroll bis wound to the middle,since it is rolled from both sides, bitmust take up bmore than two handbreadthsdue to bthe space betweenthe sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, bhow didthe scroll bfit inthe remaining btwo handbreadths [ ipushkei /i]of space in the Ark?, bRav Aḥa bar Ya’akov said: The scroll of theTemple bcourtyard,which was kept in the Ark, bwas wound to its beginning,i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: bBut still, how doesan item bthat is twohandbreadths wide bfit intoa space that is precisely btwohandbreadths? It would be impossible to fit it in. bRav Ashi said: A small sectionof the scroll bwas woundseparately bandthen bplaced on topof the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned ibaraitaand asks: bAndaccording to bRabbi Yehuda,who says that the Torah scroll rested on the chest that came from the Philistines, bwhere was the Torah scroll placed before the chest arrived?The Gemara answers: bA shelf protruded fromthe Ark band the Torah scroll rested on it.The Gemara asks: bAndaccording to bRabbi Meir,who says that the Torah scroll rested inside the Ark, bwhat does he do with thisverse: “Take this Torah scroll and put it bat the side of the Ark”(Deuteronomy 31:26)? The Gemara answers: bHe requiresthat verse to teach bthatthe Torah scroll bwas placed at the sideof the tablets, band that it was not placed betweenthe two btablets, butit was bactuallyplaced binsidethe Ark bat the sideof the tablets.,The Gemara asks: bAndaccording to bRabbi Meir, where were thesilver bcolumns placed?The Gemara answers: bOutsidethe Ark. The Gemara further asks: bAnd from where does Rabbi Meirderive that bthe broken pieces of thefirst set of btablets were placed in the Ark,as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: bHe derivesthis point bfrom what Rav Hunaexpounded, bas Rav Huna says: Whatis the meaning of that bwhich is written:“The Ark of God, bwhereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs”(II Samuel 6:2)? The phrase “the name, the name of the Lord” bteaches thatboth bthesecond btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherSage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: bHe requiresthat text bforthat bwhich Rabbi Yoḥasays, bas Rabbi Yoḥa saysthat bRabbi Shimon ben Yoḥai says:This bteaches that theineffable bnameof God band all of His appellations were placed in the Ark. /b,The Gemara inquires: bAnddoesn’t bthe otherSage, Rabbi Meir, balso require it for that?The Gemara answers: bYes,it bis indeed so. Rather, from where does hederive that bthe broken pieces of thefirst set of btablets were placed in the Ark?The Gemara expounds: bHe derivesthis bfromthat bwhich Rav Yosef taught, as Rav Yosef taughta ibaraita /i: The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, bwhich you broke, and you shall put themin the Ark” (Deuteronomy 10:1–2). bThis teaches thatboth bthesecond set of btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherone, Rabbi Yehuda, learn from this verse? The Gemara answers: bHe requires it forthat bwhich Reish Lakishteaches, bas Reish Lakish says:What is the meaning of that which is stated: “The first tablets, bwhich you broke [ iasher shibbarta /i]”?These words allude to the fact that God approved of Moses’ action, as if bthe Holy One, Blessed be He, said to Moses: May your strength be straight [ iyishar koḥakha /i] because you brokethem.,§ bThe Sages taught: The order of thebooks of the bProphetswhen they are attached together is as follows: bJoshua and Judges, Samuel and Kings, Jeremiah and Ezekiel,and bIsaiah and the TwelveProphets. The Gemara asks: bConsider: Hosea precededsome of the other prophets whose books are included in the Bible, bas it is written: “The Lord spoke first to Hosea”(Hosea 1:2). At first glance this verse is difficult: bBut did God speak first with Hosea,and not with any other prophet before him? bWeren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah.Accordingly, Hosea preceded those three prophets; bandthe book of bHoseaas well bshould precedethe books of those prophets.,The Gemara answers: bSince his prophecy is written together withthose of bHaggai, Zechariah, and Malachiin one book of the Twelve Prophets, band Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them.The Gemara inquires: bBut letthe book of Hosea bbe written separately and let it precedethe others. The Gemara answers: Were it written separately, bsince it is small it would be lost. /b,The Gemara further asks: bConsider: Isaiah preceded Jeremiah and Ezekiel; letthe book of bIsaiah precedethe books of those other prophets. The Gemara answers: bSincethe book of bKings ends with the destructionof the Temple, bandthe book of bJeremiahdeals bentirely withprophecies of bthe destruction, andthe book of bEzekiel begins with the destructionof the Temple bbut ends with consolationand the rebuilding of the Temple, band Isaiahdeals bentirely with consolation,as most of his prophecies refer to the redemption, bwe juxtapose destruction to destruction and consolation to consolation.This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The ibaraitacontinues: bThe order of the Writingsis: bRuth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther;and bEzra and Chronicles.The Gemara asks: bAnd according to the one who saysthat bJoblived bin the time of Moses, letthe book of bJob precedethe others. The Gemara answers: bWe do not begin with suffering,i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of bRuth,with which the Writings opens, bis alsoabout bsuffering,since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is bsuffering which has a futureof hope and redemption. bAs Rabbi Yoḥa says: Why was she named Ruth,spelled ireish /i, ivav /i, itav /i? Because there bdescended from her David who sated,a word with the root ireish /i, ivav /i, iheh /i, bthe Holy One, Blessed be He, with songs and praises. /b,The ibaraitanow considers the authors of the biblical books: bAnd who wrotethe books of the Bible? bMoses wrote his own book,i.e., the Torah, band the portion of Balaamin the Torah, bandthe book of bJob. Joshua wrote his own book and eight verses in the Torah,which describe the death of Moses. bSamuel wrote his own book,the book of bJudges, andthe book of bRuth. David wrote the book of Psalms by means of ten eldersof previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored bby Adam the firstman, bby Melchizedekking of Salem, band by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b |
|
22. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 97a. את סוכת דוד הנופלת א"ל הכי אמר רבי יוחנן דור שבן דוד בא בו תלמידי חכמים מתמעטים והשאר עיניהם כלות ביגון ואנחה וצרות רבות וגזרות קשות מתחדשות עד שהראשונה פקודה שניה ממהרת לבא,ת"ר שבוע שבן דוד בא בו שנה ראשונה מתקיים מקרא זה (עמוס ד, ז) והמטרתי על עיר אחת ועל עיר אחת לא אמטיר שניה חיצי רעב משתלחים שלישית רעב גדול ומתים אנשים ונשים וטף חסידים ואנשי מעשה ותורה משתכחת מלומדיה ברביעית שובע ואינו שובע בחמישית שובע גדול ואוכלין ושותין ושמחין ותורה חוזרת ללומדיה בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא,אמר רב יוסף הא כמה שביעית דהוה כן ולא אתא אמר אביי בששית קולות בשביעית מלחמות מי הוה ועוד כסדרן מי הוה,(תהלים פט, נב) (אשר חרפו אויביך ה' אשר חרפו עקבות משיחך) תניא ר' יהודה אומר דור שבן דוד בא בו בית הוועד יהיה לזנות והגליל יחרב והגבלן יאשם ואנשי גבול יסובבו מעיר לעיר ולא יחוננו וחכמת הסופרים תסרח ויראי חטא ימאסו ופני הדור כפני כלב,והאמת נעדרת שנאמר (ישעיהו נט, טו) ותהי האמת נעדרת (וסר מרע משתולל) מאי ותהי האמת נעדרת אמרי דבי רב מלמד שנעשית עדרים עדרים והולכת לה מאי וסר מרע משתולל אמרי דבי ר' שילא כל מי שסר מרע משתולל על הבריות,אמר רבא מריש הוה אמינא ליכא קושטא בעלמא אמר לי ההוא מרבנן ורב טבות שמיה ואמרי לה רב טביומי שמיה דאי הוו יהבי ליה כל חללי דעלמא לא הוה משני בדבוריה זימנא חדא איקלעי לההוא אתרא וקושטא שמיה ולא הוו משני בדיבורייהו ולא הוה מיית איניש מהתם בלא זימניה נסיבי איתתא מינהון והוו לי תרתין בנין מינה,יומא חד הוה יתבא דביתהו וקא חייפא רישה אתאי שיבבתה טרפא אדשא סבר לאו אורח ארעא אמר לה ליתא הכא שכיבו ליה תרתין בנין אתו אינשי דאתרא לקמיה אמרו ליה מאי האי אמר להו הכי הוה מעשה א"ל במטותא מינך פוק מאתרין ולא תגרי בהו מותנא בהנך אינשי,תניא ר' נהוראי אומר דור שבן דוד בא בו נערים ילבינו פני זקנים וזקנים יעמדו לפני נערים ובת קמה באמה וכלה בחמותה ופני הדור כפני כלב ואין הבן מתבייש מאביו,תניא ר' נחמיה אומר דור שבן דוד בא בו העזות תרבה והיוקר יעות והגפן יתן פריו והיין ביוקר ונהפכה כל המלכות למינות ואין תוכחה מסייע ליה לר' יצחק דא"ר יצחק אין בן דוד בא עד שתתהפך כל המלכות למינות אמר רבא מאי קרא (ויקרא יג, יג) כולו הפך לבן טהור הוא,ת"ר (דברים לב, לו) כי ידין ה' עמו [וגו'] כי יראה כי אזלת יד ואפס עצור ועזוב אין בן דוד בא עד שירבו המסורות ד"א עד שיתמעטו התלמידים ד"א עד שתכלה פרוטה מן הכיס ד"א עד שיתייאשו מן הגאולה שנאמר ואפס עצור ועזוב כביכול אין סומך ועוזר לישראל,כי הא דר' זירא כי הוה משכח רבנן דמעסקי ביה אמר להו במטותא בעינא מנייכו לא תרחקוה דתנינא ג' באין בהיסח הדעת אלו הן משיח מציאה ועקרב,אמר רב קטינא שית אלפי שני הוו עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב ה' לבדו ביום ההוא אביי אמר תרי חרוב שנאמר (הושע ו, ב) יחיינו מיומים ביום השלישי יקימנו ונחיה לפניו,תניא כותיה דרב קטינא כשם שהשביעית משמטת שנה אחת לז' שנים כך העולם משמט אלף שנים לשבעת אלפים שנה שנאמר ונשגב ה' לבדו ביום ההוא ואומר (תהלים צב, א) מזמור שיר ליום השבת יום שכולו שבת ואומר (תהלים צ, ד) כי אלף שנים בעיניך כיום אתמול כי יעבור,תנא דבי אליהו ששת אלפים שנה הוי עלמא שני אלפים תוהו שני אלפים תורה שני אלפים ימות המשיח | 97a. bthe Tabernacle of David that is fallen [ ihanofelet /i]”(Amos 9:11). That is why the Messiah is called ibar nifli /i. Rabbi Yitzḥak bsaid to himthat bthisis what bRabbi Yoḥa says:During bthe generation in whichthe Messiah, bson of David, comes, Torah scholars decrease; andas for bthe restof the people, btheir eyes fail with sorrow and grief, and troubles increase. And the harsh decrees will be introduced; before the first passes the second quickly comes. /b, bThe Sages taughtin a ibaraita /i: With regard to bthe seven-yearperiod, i.e., the Sabbatical cycle, bduring whichthe Messiah, bson of David, comes:During bthe first year, this verse will be fulfilled: “And I will cause it to rain upon one city and cause it not to rain upon another city”(Amos 4:7). During the bsecondyear of that period, barrows of famine will be shot,indicating that there will be famine only in certain places. During the bthirdyear bthere will be a great famine, and men, women, children, the pious, and men of action will die, and the Torah is forgotten by those who study it. During the fourthyear there will be bplenty but notgreat bplenty. During the fifthyear there will be bgreat plenty and they will eat, and drink, and rejoice, and the Torah will return to those who study it. During the sixthyear, heavenly bvoiceswill be heard. bDuring the SabbaticalYear, bwars,e.g., the war of Gog and Magog, will be waged involving the Jewish people. bDuringthe year after bthe conclusion of the SabbaticalYear, bthe son of David will come. /b, bRav Yosef said: Haven’t there been several Sabbaticalcycles during bwhichevents btranspiredin bthatmanner bandnevertheless, the Messiah bdid not come? Abaye said: Havethe phenomena: bDuring the sixthyear, heavenly bvoices,and bduring the SabbaticalYear, bwars, transpired? And furthermore, haveall these phenomena btranspired inthe borderin which they were listed in the ibaraita /i?,The verse states: b“That Your enemies taunted, Lord, that they have taunted the footsteps of Your anointed”(Psalms 89:52). bIt is taughtin a ibaraitathat bRabbi Yehuda says: During the generation that the son of David comes, the hall of the assemblyof the Sages bwill bedesignated bfor prostitution, and the Galilee will be destroyed, and the Gavlan,i.e., Bashan, bwill be desolate, and the residents of the borderwho flee the neighboring gentiles bwill circulate from city to city and will receive no sympathy. The wisdom of scholars will diminish, and sin-fearingpeople bwill be despised. And the face of the generation will be like the face of a dogin its impudence and shamelessness., bAnd the truth will be lacking, as it is stated: “And the truth is lacking [ ine’ederet /i], and he who departs from evil is negated”(Isaiah 59:15). bWhatis the meaning of the phrase: bAnd the truth is lacking [ ine’ederet /i]?The Sages of bthe study hall of Rav said:This bteaches thattruth bwill become likeso many bflocks [ iadarim /i] and walkaway. bWhatis the meaning of the phrase: b“And he that departs from evil is negated”?The Sages of bthe study hall of Rabbi Sheila said: Anyone who deviates from evil is deemed insane by the people. /b,§ Concerning the lack of truth, bRava says: Initially I would saythat bthere is no truthanywhere bin the world.There was ba certain one of the Sages, and Rav Tavut is his name, and some say Rav Tavyomei is his name,who was so honest bthat if they wereto bgive him the entire world, he would not deviatefrom the truth bin his statement.He said to me: bOne time I happenedto come bto a certain place, and Truth is its name, andits residents bwould not deviatefrom the truth bin their statements, and no person from there would die prematurely. I married a woman fromamong bthem, and I had two sons from her. /b, bOne day his wife was sitting and washing thehair on her bhead. Her neighbor cameand bknocked on the door. He thought:It is bnot proper conductto tell the neighbor that his wife is bathing. bHe said to her: She is not here.Since he deviated from the truth bhis two sons died. The peopleresiding binthat bplace came before himand bsaid to him: Whatis the meaning of bthis? He said to them: This wasthe nature of the bincident,and told them what happened. bThey said to him: Please leave our place and do not provokepremature bdeath upon these people. /b,The Gemara resumes its discussion of the messianic period. bIt is taughtin a ibaraitathat bRabbi Nehorai says: During the generationin bwhich the son of David comes, youths will humiliate elders and elders will standin deference bbefore youths, and a daughter will rebel against her mother, and a bride against her mother-in-law, and the face of the generation will be like the face of a dog, and a son will not be ashamed before his father. /b, bIt is taughtin a ibaraitathat bRabbi Neḥemya says: During the generation that the son of David comes, arrogance will proliferate and the costof living bwill corruptpeople so they will engage in deceit. bThe vine will produce its fruit, andnevertheless, bthe winewill be bcostly. And the entiregentile bmonarchy will be converted tothe bheresyof Christianity, band there will be noinclination among the people to accept brebuke.This ibaraita bsupportsthe opinion of bRabbi Yitzḥak, as Rabbi Yitzḥak says: The son of David will not come until the entire kingdom will be converted to heresy. Rava says: What is the versefrom which this statement is derived? It is the verse: b“It is all turned white; he is ritually pure”(Leviticus 13:13). One is a leper and ritually impure only if he has a leprous mark, however small, but not if his skin is completely leprous. Similarly, the world will be redeemed only when the Jewish people reach their lowest point., bThe Sages taughtin a ibaraita /i: The verse states: b“For the Lord shall judge His peopleand atone for His servants, bwhen He sees that their power is gone and there is none shut up or left”(Deuteronomy 32:36). From the phrase “their power is gone” it is derived that bthe son of David will not come until informers will proliferate. Alternatively,the Messiah will not come buntil thenumber of bstudentsof Torah bdiminishes. Alternatively,the Messiah will not come buntilthe iperutawill cease from the purse. Alternatively,the Messiah will not come buntil they despair from the redemption, as it is stated: “And there is none shut up or left,” as though there were no supporter or helper for the Jewish people. /b,This is basin bthatpractice bof Rabbi Zeira,who, bwhen he would find Sages who were engaging indiscussions about the coming of the Messiah, bsaid to them: Please, I ask of you, do not delayhis coming by calculating the end of days. bAs we learnin a ibaraita /i: There are bthreematters that bcomeonly bby means of diversion of attentionfrom those matters, band these are they:The bMessiah, a lost item, and a scorpion. /b,§ bRav Ketina says: Six thousand years isthe duration of bthe world,and bit is in ruinsfor bonethousand years. The duration of the period during which the world is in ruins is derived from a verse, bas it is stated: “And the Lord alone shall be exalted on that day”(Isaiah 2:11), and the day of God lasts one thousand years. bAbaye says: It is in ruinsfor btwothousand years, bas it is stated: “After two days He will revive us; in the third day He will revive us, and we shall live in His presence”(Hosea 6:2)., bIt is taughtin a ibaraita bin accordance withthe opinion bof Rav Ketina: Just as the SabbaticalYear babrogatesdebts bonce in seven years, so too, the world abrogatesits typical existence for bone thousand years inevery bseven thousand years, as it is stated: “And the Lord alone shall be exalted on that day,” and it states: “A psalm, a song for the Shabbat day”(Psalms 92:1), meaning ba day,i.e., one thousand years, bthat is entirely Shabbat. And it saysin explanation of the equation between one day and one thousand years: b“For a thousand years in Your eyes are but like yesterday when it is past,and like a watch in the night” (Psalms 90:4)., bThe school of Eliyahu taught: Six thousand years isthe duration of bthe world. Two thousandof the six thousand years are characterized by bchaos; two thousandyears are characterized by bTorah,from the era of the Patriarchs until the end of the mishnaic period; and btwo thousand yearsare bthe period ofthe coming of bthe Messiah. /b |
|
23. Eusebius of Caesarea, Ecclesiastical History, 4.26.13-4.26.14, 6.25 (3rd cent. CE - 4th cent. CE)
| 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito. |
|
24. Anon., Leges Publicae, 2.2
|
