1. Hebrew Bible, Deuteronomy, 4.34, 5.2-5.7, 5.15, 6.4-6.5, 7.12, 7.19, 9.29, 11.2, 18.9-18.14, 26.14, 27.8, 28.11-28.12, 29.24 (9th cent. BCE - 3rd cent. BCE)
| 4.34. אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם יְהוָה אֱלֹהֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ׃ 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 7.12. וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 7.19. הַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר־רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהוָה אֱלֹהֶיךָ כֵּן־יַעֲשֶׂה יְהוָה אֱלֹהֶיךָ לְכָל־הָעַמִּים אֲשֶׁר־אַתָּה יָרֵא מִפְּנֵיהֶם׃ 9.29. וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃ 11.2. וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 11.2. וִידַעְתֶּם הַיּוֹם כִּי לֹא אֶת־בְּנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ וַאֲשֶׁר לֹא־רָאוּ אֶת־מוּסַר יְהוָה אֱלֹהֵיכֶם אֶת־גָּדְלוֹ אֶת־יָדוֹ הַחֲזָקָה וּזְרֹעוֹ הַנְּטוּיָה׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 26.14. לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 28.11. וְהוֹתִרְךָ יְהוָה לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִי בְהַמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 28.12. יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃ 29.24. וְאָמְרוּ עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה אֱלֹהֵי אֲבֹתָם אֲשֶׁר כָּרַת עִמָּם בְּהוֹצִיאוֹ אֹתָם מֵאֶרֶץ מִצְרָיִם׃ | 4.34. Or hath God assayed to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders, and by war, and by a mighty hand, and by an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before thine eyes?" 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers," 7.19. the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby the LORD thy God brought thee out; so shall the LORD thy God do unto all the peoples of whom thou art afraid." 9.29. Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’" 11.2. And know ye this day; for I speak not with your children that have not known, and that have not seen the chastisement of the LORD your God, His greatness, His mighty hand, and His outstretched arm," 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 26.14. I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 28.11. And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee." 28.12. The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow." 29.24. then men shall say: ‘Because they forsook the covet of the LORD, the God of their fathers, which He made with them when He brought them forth out of the land of Egypt;" |
|
2. Hebrew Bible, Exodus, 23.20, 32.9-32.14, 32.26-32.28 (9th cent. BCE - 3rd cent. BCE)
| 32.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ 32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 32.12. לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 32.14. וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃ 32.26. וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִי׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ | 23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared." 32.9. And the LORD said unto Moses: ‘I have seen this people, and, behold, it is a stiffnecked people." 32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’" 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?" 32.12. Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’" 32.14. And the LORD repented of the evil which He said He would do unto His people." 32.26. then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men." |
|
3. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)
| 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." |
|
4. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ | 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts." |
|
5. Hebrew Bible, Psalms, 75.12-75.13, 102.24-102.27 (9th cent. BCE - 3rd cent. BCE)
| 102.24. עִנָּה בַדֶּרֶךְ כחו [כֹּחִי] קִצַּר יָמָי׃ 102.25. אֹמַר אֵלִי אַל־תַּעֲלֵנִי בַּחֲצִי יָמָי בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27. הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃ | 102.24. He weakened my strength in the way; He shortened my days." 102.25. I say: 'O my God, take me not away in the midst of my days, Thou whose years endure throughout all generations." 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 102.27. They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;" |
|
6. Hebrew Bible, Isaiah, 1, 1.26, 2, 3, 4, 5, 6, 8, 9, 10, 11, 11.2, 13, 14, 15, 16, 17, 18, 19, 19.1, 19.2, 19.3, 19.4, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 35, 36, 37, 38, 40, 40.1, 40.2, 40.3, 40.4, 40.5, 40.6, 40.7, 40.8, 40.9, 40.10, 40.11, 40.12, 40.13, 40.14, 40.15, 40.16, 40.17, 40.18, 40.19, 40.20, 40.21, 40.22, 40.23, 40.28, 41, 41.4, 41.22, 42, 42.4, 42.5, 42.6, 42.9, 43, 43.1, 43.12, 43.13, 44, 44.8, 44.26, 44.28, 45, 45.1, 45.2, 45.3, 45.4, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.18, 45.19, 45.21, 45.23, 46, 46.10, 46.11, 47, 48, 48.13, 49, 49.6, 49.14, 49.22, 49.23, 49.25, 50, 50.2, 51, 51.13, 51.15, 51.16, 51.17, 51.18, 52, 52.1, 52.2, 52.3, 52.7, 52.8, 52.9, 52.11, 52.12, 53, 54, 54.1, 54.2, 54.4, 54.5, 54.9, 54.10, 55, 55.8, 55.9, 55.10, 55.11, 56, 56.1, 56.2, 56.3, 56.4, 56.5, 56.6, 56.7, 56.8, 57, 57.3, 57.4, 57.5, 57.6, 57.7, 57.8, 57.9, 57.13, 58, 59, 60, 60.1, 60.2, 60.3, 60.4, 60.5, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.19, 60.20, 60.21, 60.22, 61, 61.1, 61.10, 62, 62.1, 62.2, 62.3, 62.4, 62.8, 62.9, 62.10, 62.11, 62.12, 63, 63.7-64.11, 63.7-64.12, 63.12, 63.14, 63.15, 64, 65.3, 65.4, 65.5, 65.11, 65.13, 65.14, 65.17, 66, 66.1, 66.2, 66.6, 66.7, 66.8, 66.9, 66.10, 66.11, 66.12, 66.13, 66.14, 66.15, 66.16, 66.18, 66.19, 66.20, 66.21, 66.22, 66.23, 66.24 (8th cent. BCE - 5th cent. BCE)
|
7. Hebrew Bible, Jeremiah, 4.23, 16.6 (8th cent. BCE - 5th cent. BCE)
| 4.23. רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃ 16.6. וּמֵתוּ גְדֹלִים וּקְטַנִּים בָּאָרֶץ הַזֹּאת לֹא יִקָּבֵרוּ וְלֹא־יִסְפְּדוּ לָהֶם וְלֹא יִתְגֹּדַד וְלֹא יִקָּרֵחַ לָהֶם׃ | 4.23. I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. ." 16.6. Both the great and the small shall die in this land; they shall not be buried; neither shall men lament for them, nor cut themselves, nor make themselves bald for them;" |
|
8. Hebrew Bible, Ezekiel, 44.9 (6th cent. BCE - 5th cent. BCE)
| 44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel." |
|
9. Hebrew Bible, Ecclesiastes, 3.11 (5th cent. BCE - 2nd cent. BCE)
| 3.11. אֶת־הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ גַּם אֶת־הָעֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא־יִמְצָא הָאָדָם אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד־סוֹף׃ | 3.11. He hath made every thing beautiful in its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end." |
|
10. Hebrew Bible, Ezra, 9.4, 10.3 (5th cent. BCE - 4th cent. BCE)
| 9.4. וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵי־יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וַאֲנִי יֹשֵׁב מְשׁוֹמֵם עַד לְמִנְחַת הָעָרֶב׃ 10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ | 9.4. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering." 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law." |
|
11. Hebrew Bible, Nehemiah, 6.17-6.19 (5th cent. BCE - 4th cent. BCE)
| 6.17. גַּם בַּיָּמִים הָהֵם מַרְבִּים חֹרֵי יְהוּדָה אִגְּרֹתֵיהֶם הוֹלְכוֹת עַל־טוֹבִיָּה וַאֲשֶׁר לְטוֹבִיָּה בָּאוֹת אֲלֵיהֶם׃ 6.18. כִּי־רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי־חָתָן הוּא לִשְׁכַנְיָה בֶן־אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת־בַּת־מְשֻׁלָּם בֶּן בֶּרֶכְיָה׃ 6.19. גַּם טוֹבֹתָיו הָיוּ אֹמְרִים לְפָנַי וּדְבָרַי הָיוּ מוֹצִיאִים לוֹ אִגְּרוֹת שָׁלַח טוֹבִיָּה לְיָרְאֵנִי׃ | 6.17. Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them." 6.18. For there were many in Judah sworn unto him, because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah to wife." 6.19. Also they spoke of his good deeds before me, and reported my words to him. And Tobiah sent letters to put me in fear." |
|
12. Hebrew Bible, Zechariah, 9.4-9.6 (5th cent. BCE - 4th cent. BCE)
|
13. Anon., 1 Enoch, 45.1-45.6, 72.1, 91.16, 94.9 (3rd cent. BCE - 2nd cent. BCE)
| 45.1. And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits. 45.2. And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation. 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 45.4. Then will I cause Mine Elect One to dwell among them.And I will transform the heaven and make it an eternal blessing and light 45.5. And I will transform the earth and make it a blessing:And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon. 45.6. For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth. 72.1. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world 72.1. morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. |
|
14. Anon., Jubilees, 1.29 (2nd cent. BCE - 2nd cent. BCE)
| 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. |
|
15. Hebrew Bible, Daniel, 11-12, 7-10 (2nd cent. BCE - 2nd cent. BCE)
|
16. Septuagint, Ecclesiasticus (Siracides), 16.26, 24.9 (2nd cent. BCE - 2nd cent. BCE)
| 16.26. The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. |
|
17. Septuagint, Wisdom of Solomon, 6.22, 14.13, 19.6 (2nd cent. BCE - 1st cent. BCE)
| 6.22. I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 14.13. for neither have they existed from the beginning nor will they exist for ever. 19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed. |
|
18. Philo of Alexandria, On The Special Laws, 1.67 (1st cent. BCE - 1st cent. CE)
| 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. |
|
19. Anon., 2 Baruch, 32.1-32.4 (1st cent. CE - 2nd cent. CE)
|
20. Josephus Flavius, Jewish Antiquities, 4.200-4.201, 13.171-13.173 (1st cent. CE - 1st cent. CE)
| 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. |
|
21. Josephus Flavius, Against Apion, 2.193 (1st cent. CE - 1st cent. CE)
| 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. |
|
22. New Testament, 1 John, 1.1, 3.8, 3.11 (1st cent. CE - 1st cent. CE)
| 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.11. For this is the message which you heard from the beginning, that we should love one another; |
|
23. New Testament, John, 1.4-1.5 (1st cent. CE - 1st cent. CE)
| 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. |
|
24. New Testament, Luke, 1.2, 9.31, 24.44 (1st cent. CE - 1st cent. CE)
| 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. |
|
25. New Testament, Mark, 1.1, 1.8, 1.13 (1st cent. CE - 1st cent. CE)
| 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. |
|
26. Anon., Genesis Rabba, 2.4 (2nd cent. CE - 5th cent. CE)
| 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. | |
|
27. 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'. | |
|
28. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין | 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b |
|
29. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל | 48b. bthe netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them”(Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: bFromthe time bwhen the early prophets died,the iUrim VeTummimwas nullified. The Gemara poses a question: bWhoare bthe early prophets? Rav Huna says: This isreferring to bDavid, and Samuel, and Solomon,and after their death the iUrim VeTummimwas no longer used. bRav Naḥman said: In the days of Davidthere were btimesan answer brose upfor them from the iUrim VeTummim bandthere were btimesan answer bdid not rise up,i.e., they did not receive an answer. The proof for this is bthat Tzadok,the High Priest in David’s time, baskedthe iUrim VeTummim bandan answer brose up for him,whereas bAbiathar asked andan answer bdid not rise up for him, asit bis stated: “And Abiathar went up”(II Samuel 15:24), and he was removed from serving as the High Priest as a result., bRabba bar Shmuel raises an objection:The verse states concerning Uzziah: b“And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God”(II Chronicles 26:5). bWhat, isthe verse bnotstating that Uzziah would seek God by asking questions bofthe iUrim VeTummim /i,despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: bNo,he would seek God by asking questions bofthe bprophets,but not of the iUrim VeTummim /i.,The Gemara suggests: bComeand bheara proof from a ibaraita( iTosefta13:2) with regard to when the iUrim VeTummimceased: bFromthe time bwhen the First Temple was destroyed, the cities with fieldsthat were allocated to the Levites bwere nullified, and the iUrim VeTummimceased, and the monarchy ceased from the house of David. /b, bAnd if a person would whisper to you sayingthat the iUrim VeTummimwas still extant, as it states with regard to when the Second Temple first stood: b“And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the iUrim VeTummim /i”(Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the iUrim VeTummim /i; you should bsay to himthat this is not referring to an expectation of a short-term development, but it is blike a person who says to his friend,with regard to something that will occur in the distant future: bUntil the dead live and the Messiah,the bson of David, comes.In any case, the ibaraitaindicates that the iUrim VeTummimceased only from the time when the First Temple was destroyed, and not in the time of Solomon., bRather, Rav Naḥman bar Yitzḥak said: Whoare bthe early prophets,with regard to whom it states that use of the iUrim VeTummimceased immediately after their death? This term early prophets serves bto exclude Haggai, Zechariah, and Malachi,who barethe blatter prophets.The iUrim VeTummimwas used throughout the First Temple period, up to, but not including, their time. bAs the Sages taughtin a ibaraita( iTosefta13:3): bFromthe time bwhen Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people,as these three were considered to be the last prophets. bAndeven after the Urim VeTummim ceased to exist, they would bneverthelessstill bmake use of a Divine Voiceto receive instructions from Above, even after this time., bFor on one occasionthe Sages bwere reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon himas a prophet, bbut his generation is not fit for it;they do not deserve to have a prophet among them. The Sages present bdirected their gaze to Hillel the Elder. And when he died, they eulogized himin the following manner: bAlas pious one, alas humble one, student of Ezra. /b, bAnd again, on another occasionseveral generations later, the Sages bwere reclining in an upper storyof a house bin Yavne,and ba Divine Voice from Heaven was issued to them, and said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it.The Sages present bdirected their gaze to Shmuel HaKatan. And when he died, they eulogized himin the following manner: bAlas humble one, alas pious one, student of Hillel. /b, bAnd he too,Shmuel HaKatan, bsaidthe following statement of divinely inspired prediction bat the time of his death: Shimon,i.e., Rabban Shimon ben Gamliel, band Yishmael,i.e., Rabbi Yishmael ben Elisha the High Priest, are slated bfor the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people.The Gemara relates: bAnd they also sought to say about Rabbi Yehuda ben Bava,when eulogizing him: bAlas pious one, alas humble one, but the moment was disturbedand they could not do so. That is because beulogies are not given for those killed by the monarchy,which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: bFromthe time bwhen theFirst bTemple was destroyed the ishamirceasedto exist. bThe Sages taught:This ishamir /iis the creature bwith which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry”(I Kings 6:7). Now bthese wordsshould be understood exactly bas they are written,that King Solomon took whole stones and shaped them by having the ishamirdo the cutting. This is bthe statement of Rabbi Yehuda. /b, bRabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones,according to the measures of hewn stones, bsawed with saws”(II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? bIf so, whatis the meaning when bthe verse states:“And hammer, ax, and any tool of iron bwere not heard in the house when it was being built”(I Kings 6:7)? It means bthat he would preparethe stones boutsidethe Temple Mount using tools, band bringthem binsidealready cut, so that no iron tools were used inside the Temple itself. bRabbiYehuda HaNasi bsaid: The statement of Rabbi Yehudathat no iron tools were used bappearsto be correct bwith regard to the Temple stones, and the statement of Rabbi Neḥemyathat tools were used appears to be correct bwith regard to the stones of theking’s own bhouse. /b,The Gemara poses a question: bAndaccording to bRabbi Neḥemya,who maintains that they used iron tools even in the cutting of the stones for the Temple, bfor whatpurpose bdid the ishamircome?The Gemara answers: bItwas bnecessary for that which is taughtin a ibaraita /i: bThese stonesin the breastplate and ephod, upon which were inscribed the names of the tribes, bthey may not be written on with ink, because it is stated: “Like the engravings of a signet”(Exodus 28:21), which means the names must be engraved onto the stones. bAnd they may not be scratched on with a scalpel [ iizemel /i], because it is stated: “In their full settings”(Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The ibaraitacontinues: bRather,one bwritesthe letters bon them in ink, and shows them,i.e., he places the ishamir /iclose to the ink markings bfrom outside,without having it touch the stones, band they splitopen along the lines of the ink bof their own accord, like this fig that splits in the summer without losing anythingof its mass, band like thisfield in ba valley that cracks in the rainy season without losing anythingof its mass. The ishamirwas used in this way for these engravings., bThe Sages taught: This ishamir /i, its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept,so that it will not break everything in the vicinity? bThey wrap it in tufts [ isefogin /i] of wool and place it in a leaden vessel [ iitenei /i], full of barley bran,which is soft and will not be broken by the ishamir /i.,§ bRabbi Ami says: Fromthe time bwhen the First Temple was destroyed, shiny [ iperanda /i] silk [ ishira /i] and white glass ceasedto exist. bThis is also taughtin a ibaraita /i: bFromthe time bwhen the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some saythat beven congealed wine that comes from Senir,the Hermon, bwhich is similar to round fig cakesafter it congeals, ceased to exist as well.,The mishna taught: bAndthe bsweetness of the honeycomb [ inofet tzufim /i]also ceased when the First Temple was destroyed. The Gemara asks: bWhatis inofet tzufim /i? Rav says: Fine flour that floatsup and remains bon the top of the sieve [ inafa /i], which is similarin taste bto dough kneaded with honey and oil. And Levi saysthat inofet tzufimis the term for btwo loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [ itzipiyya /i].The Gemara explains: bFrom where mayit bbe inferredthat this is what inofet tzufimis? bAs Rav Sheshet would translatethe words: “As the bees do” (Deuteronomy 1:44): bLike the bees spread out and fly all over the world and bring honey from mountainous plants.Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas., bWe learnedin a mishna bthere( iMakhshirin5:9): bAnything that is pouredremains britually pure.In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, bapart from izifimhoney and waferbatter. These substances are too viscous to be considered liquids. The Gemara asks: bWhatis the meaning of izifim /i? Rabbi Yoḥa says: Honeyof such rare quality that btheycould bfalsify [ imezayyefin /i] it,by diluting it with other substances, and it would not be noticed. bAnd Reish Lakish says:It is named bafter its place, as it is written: “Ziph and Telem and Bealoth”(Joshua 15:24)., bSimilarly, youcan bsaywith regard to the verse: b“When the izifimcame and said to Saul, does not Davidhide himself with us” (Psalms 54:2). bWhat isthe meaning of izifim /i,mentioned in this verse? bRabbi Yoḥa says:It means bpeople whowould bfalsify [ ihamzayyefin /i] their words. And Rabbi Elazar says:They are called bafter their place, as it is written: “Ziph and Telem and Bealoth.” /b,§ The mishna states that from the time when the Second Temple was destroyed bmen of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He,and place their trust in Him in all their ways. bAs it is taughtin a ibaraita /i: bRabbi Eliezer the Great saysthat bwhoever has bread in his basketto eat today band says: What shall I eat tomorrow,meaning he does not know how he will acquire bread for tomorrow, bhe is nothing otherthan bfrom those of little faith.One must trust in God to provide him with his sustece., bAnd this is what Rabbi Elazar said: What isthe meaning of that bwhich is written: “For who plunders the day of small things”(Zechariah 4:10)? bWhat caused the table,i.e., the reward, bof the righteous to be plundered,meaning wasted, bin the future?It was bthesmall-mindedness bthey possessed.And what is this small-mindedness? bThat they did not believe in the Holy One, Blessed be He,with a complete faith. bRava said:Who plunders the day of small things? bThese are the small children of the wicked ones of the Jewish people,who die young |
|
30. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם | 9b. bthat they deferredthe sacrifice of btheirbird-offerings by women after childbirth; bnevertheless, the verse ascribes to them as if they laywith bthem.These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the bdegradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt”(I Samuel 2:15–17).,§ The iToseftacontinues with a discussion of the sins of the Jewish people over the generations: bDue to whatreason bwasthe bFirst Temple destroyed?It was destroyed bdue tothe fact bthat there were three mattersthat existed binthe First Temple: bIdol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [ imehistare’a /i],and the cover is too narrow for gathering” (Isaiah 28:20)., bWhat isthe meaning of: b“The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [ ire’im /i] to dominate [ imehistarer /i]. iMehistare’ais a contraction of imehistarer re’im /i. It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh., bWhatis the meaning of: bAnd the cover [ ivehamasseikha /i] is too narrow [ itzara /i] for gathering [ ikehitkannes /i]? Rabbi Shmuel bar Naḥmani saidthat bwhen Rabbi Yonatan reached this verse, he weptand bsaid: For He about Whom it is written: “He gathers [ ikones /i] waters of the sea together as a heap”(Psalms 33:7), bthe idol [ imasseikha /i] became a rival [ itzara /i]?In the homiletic interpretation, imasseikhais interpreted as idol and itzarais interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, iisha tzara /i.,With regard to bforbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet”(Isaiah 3:16). br bBecause the daughters of Zion are haughty,indicates a btallwoman walking balongsidea bshortone so that the tall woman would stand out. br bAnd walk with outstretched necks,indicates bthat they would walk with upright statureand carry themselves in an immodest way. br bAnd wanton eyes,indicates bthat they would fill their eyes with blue eye shadowin order to draw attention to their eyes. br bWalking and mincing as they go,indicates bthat they would walkin small steps, bheel to toe,so onlookers would notice them. br bMaking a tinkling [ ite’akasna /i] with their feet, Rabbi Yitzḥak said:This teaches bthat they would bring myrrh and balsam and placethem bin their shoesand would walk in the marketplaces of Jerusalem. bAnd once they approacheda place where byoung Jewish menwere congregated, bthey would stamptheir feet on the ground band splashthe perfume btoward them and instill the evil inclination into them like venom of a viper [ ike’eres bikhos /i]. /b,With regard to bbloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another”(II Kings 21:16)., bHowever,considering that the people during bthe Second Templeperiod bwere engaged in Torahstudy, observance of bmitzvot, and acts of kindness,and that they did not perform the sinful acts that were performed in the First Temple, bwhy wasthe Second Temple bdestroyed?It was destroyed bdue tothe fact bthat there was wanton hatredduring that period. This comes bto teach you thatthe sin of bwanton hatred is equivalent to the threesevere btransgressions: Idol worship, forbidden sexual relations and bloodshed. /b,The Gemara continues: bThey were wicked; however, they put their faith in the Holy One, Blessed be He.With that statement bwe have come tothe bFirst Templeera, about bwhich it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us”(Micah 3:11). At least the final portion of the verse was to their credit. bTherefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods”(Micah 3:12).,The Gemara asks: bAnd in the First Templeera bwas therereally bno baseless hatred? Isn’t it written:“Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: bThey will be cast before the sword together with my people, therefore strike the thigh”(Ezekiel 21:17)? bRabbi Eliezerinterpreted this verse and bsaid: These are people who eat and drink with each other, and stab each other with verbal barbs.Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: bThatbehavior bwasfound only among bthe princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taughtin a ibaraita /i: b“Cry and wail, son of man,for this will befall my people”; one bmighthave thought that this unsavory trait was common bto all.Therefore, bthe verse states: “This will befall all the princes of Israel.”It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was bRabbi Yoḥa and Rabbi Elazar who both said:In the case of bthe former,the people in the First Temple era, bwhose sin was exposedand no attempt was made to disguise their conduct, the bendof btheirpunishment bwas exposed,and the prophet informed them that they would return to their land in seventy years. In the case of bthe latter,the people in the Second Temple era, bwhose sin was not exposed;rather, they attempted to disguise their conduct, the bendof btheirpunishment bwas not exposed. /b, bRabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study.Rabbi Yoḥa bsaid toReish Lakish: bThe Temple will provethat the former were superior, bas itwas brestored to the former.The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, bitwas bnot restored to the latter.Apparently, the former were superior to the latter.,Similarly, the Sages basked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Templeand see if it has been restored, as it was to our predecessors. bSome saythe exchange was slightly different: bHe said to them: The Temple is your witness.The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater., bReish Lakish was swimming in the Jordan Riverwhen bRabba bar bar Ḥana came and gave him a handto help him out. Reish Lakish bsaid to him: My God! I hate youBabylonians, bas it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar”(Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: bHad you rendered yourselvesa solid bloc blike a wall and all ascendedto Eretz Yisrael bin the days of Ezra, you would have been likened to silver, which rot does not infest,in the sense that you would have merited experiencing the Divine Presence in all its glory. bNow that you ascended like doors,and only some of you came to Eretz Yisrael, byou are likened to cedar, which rot infests,and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: bWhatrot infests bcedar? Ulla said: It is isasmagor /i,a type of worm. The Gemara asks: bWhatdoes isasmagor /ihave to do with the Divine Presence during the Second Temple era? bRabbi Abba said:Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a bDivine Voice, as it was taughtin a ibaraita /i: bAfter the last prophets Haggai, Zechariah, and Malachi died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people, and they were still utilizing a Divine Voice,which they heard as an echo of prophecy.,The Gemara asks: bAnd would Reish Lakish speak with Rabba bar bar Ḥanain public? bJust as Rabbi Elazar, who was the master of Eretz Yisraelin wisdom and character, bandnevertheless, bReish Lakish would not speak with himin public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that ba person to whom Reish Lakishwas seen bspeaking in the marketplace, one would give hima loan and bdo businesswith him bwithout witnesses;would he bhave spoken with Rabba bar bar Ḥana? /b, bRav Pappa said: Cast a man between them,and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It bwas either Reish Lakishbathing in the river band Ze’iri,the prominent Babylonian Sage, who extended him a hand, borit was bRabba bar bar Ḥanawho was in the river band Rabbi Elazarextended a hand to him. In any event, bwhenthe Sage who heard what Reish Lakish said bcame before Rabbi Yoḥaand related it, Rabbi Yoḥa bsaid to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem”(Genesis 9:27). |
|
31. Anon., Leges Publicae, 2.2
|
