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Tiresias: The Ancient Mediterranean Religions Source Database



6289
Hebrew Bible, Jeremiah, 15.1


וַיֹּאמֶר יְהוָה אֵלַי אִם־יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל לְפָנַי אֵין נַפְשִׁי אֶל־הָעָם הַזֶּה שַׁלַּח מֵעַל־פָּנַי וְיֵצֵאוּ׃Then said the LORD unto me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.


אוֹי־לִי אִמִּי כִּי יְלִדְתִּנִי אִישׁ רִיב וְאִישׁ מָדוֹן לְכָל־הָאָרֶץ לֹא־נָשִׁיתִי וְלֹא־נָשׁוּ־בִי כֻּלֹּה מְקַלְלַונִי׃Then said the LORD unto me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.


Intertexts (texts cited often on the same page as the searched text):

28 results
1. Septuagint, Numbers, 14.19 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 3.24, 9.25-9.29, 33.1, 34.5 (9th cent. BCE - 3rd cent. BCE)

3.24. אֲדֹנָי יְהוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גָּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ׃ 9.25. וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 9.28. פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃ 9.29. וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃ 33.1. יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃ 33.1. וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 3.24. ’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?" 9.25. So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you." 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;" 9.28. lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness." 9.29. Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’" 33.1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death." 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD."
3. Hebrew Bible, Exodus, 4.10, 14.31, 27.20, 32.32 (9th cent. BCE - 3rd cent. BCE)

14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 32.32. וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃ 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 27.20. And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually." 32.32. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’"
4. Hebrew Bible, Genesis, 2.16, 3.9, 3.11, 3.23-3.24 (9th cent. BCE - 3rd cent. BCE)

2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
5. Hebrew Bible, Hosea, 9.15 (9th cent. BCE - 3rd cent. BCE)

9.15. כָּל־רָעָתָם בַּגִּלְגָּל כִּי־שָׁם שְׂנֵאתִים עַל רֹעַ מַעַלְלֵיהֶם מִבֵּיתִי אֲגָרְשֵׁם לֹא אוֹסֵף אַהֲבָתָם כָּל־שָׂרֵיהֶם סֹרְרִים׃ 9.15. All their wickedness is in Gilgal, For there I hated them; Because of the wickedness of their doings I will drive them out of My house; I will love them no more, All their princes are rebellious."
6. Hebrew Bible, Leviticus, 4.31, 4.35, 24.2 (9th cent. BCE - 3rd cent. BCE)

4.31. וְאֶת־כָּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן הַמִּזְבֵּחָה לְרֵיחַ נִיחֹחַ לַיהוָה וְכִפֶּר עָלָיו הַכֹּהֵן וְנִסְלַח לוֹ׃ 4.35. וְאֶת־כָּל־חֶלְבָּה יָסִיר כַּאֲשֶׁר יוּסַר חֵלֶב־הַכֶּשֶׂב מִזֶּבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן אֹתָם הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ 24.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃ 24.2. שֶׁבֶר תַּחַת שֶׁבֶר עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ׃ 4.31. And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savour unto the LORD; and the priest shall make atonement for him, and he shall be forgiven." 4.35. And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings; and the priest shall make them smoke on the altar, upon the offerings of the LORD made by fire; and the priest shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven." 24.2. ’Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually."
7. Hebrew Bible, Malachi, 3.22 (9th cent. BCE - 3rd cent. BCE)

3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices."
8. Hebrew Bible, Numbers, 11.11, 12.7, 15.25 (9th cent. BCE - 3rd cent. BCE)

11.11. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 15.25. וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃ 11.11. And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?" 12.7. My servant Moses is not so; he is trusted in all My house;" 15.25. And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error."
9. Hebrew Bible, Psalms, 90.1, 99.6, 105.26, 106.23 (9th cent. BCE - 3rd cent. BCE)

90.1. תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲ‍דֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃ 90.1. יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃ 99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 105.26. שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃ 106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 90.1. A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations." 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them." 105.26. He sent Moses His servant, And Aaron whom He had chosen." 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them."
10. Hebrew Bible, Isaiah, 62.1 (8th cent. BCE - 5th cent. BCE)

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׃ 62.1. 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."
11. Hebrew Bible, Jeremiah, 2.7, 7.5-7.8, 7.16, 11.14, 17.19, 17.21-17.24, 17.26, 22.1-22.3, 34.15 (8th cent. BCE - 5th cent. BCE)

2.7. וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃ 7.5. כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃ 7.6. גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם׃ 7.7. וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃ 7.8. הִנֵּה אַתֶּם בֹּטְחִים לָכֶם עַל־דִּבְרֵי הַשָּׁקֶר לְבִלְתִּי הוֹעִיל׃ 7.16. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל־תִּפְגַּע־בִּי כִּי־אֵינֶנִּי שֹׁמֵעַ אֹתָךְ׃ 11.14. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה כִּי אֵינֶנִּי שֹׁמֵעַ בְּעֵת קָרְאָם אֵלַי בְּעַד רָעָתָם׃ 17.19. כֹּה־אָמַר יְהוָה אֵלַי הָלֹךְ וְעָמַדְתָּ בְּשַׁעַר בְּנֵי־עם [הָעָם] אֲשֶׁר יָבֹאוּ בוֹ מַלְכֵי יְהוּדָה וַאֲשֶׁר יֵצְאוּ בוֹ וּבְכֹל שַׁעֲרֵי יְרוּשָׁלִָם׃ 17.21. כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ 17.22. וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל־מְלָאכָה לֹא תַעֲשׂוּ וְקִדַּשְׁתֶּם אֶת־יוֹם הַשַּׁבָּת כַּאֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם׃ 17.23. וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃ 17.24. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּן אֵלַי נְאֻם־יְהוָה לְבִלְתִּי הָבִיא מַשָּׂא בְּשַׁעֲרֵי הָעִיר הַזֹּאת בְּיוֹם הַשַּׁבָּת וּלְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת לְבִלְתִּי עֲשׂוֹת־בה [בּוֹ] כָּל־מְלָאכָה׃ 17.26. וּבָאוּ מֵעָרֵי־יְהוּדָה וּמִסְּבִיבוֹת יְרוּשָׁלִַם וּמֵאֶרֶץ בִּנְיָמִן וּמִן־הַשְּׁפֵלָה וּמִן־הָהָר וּמִן־הַנֶּגֶב מְבִאִים עוֹלָה וְזֶבַח וּמִנְחָה וּלְבוֹנָה וּמְבִאֵי תוֹדָה בֵּית יְהוָה׃ 22.1. כֹּה אָמַר יְהוָה רֵד בֵּית־מֶלֶךְ יְהוּדָה וְדִבַּרְתָּ שָׁם אֶת־הַדָּבָר הַזֶּה׃ 22.1. אַל־תִּבְכּוּ לְמֵת וְאַל־תָּנֻדוּ לוֹ בְּכוּ בָכוֹ לַהֹלֵךְ כִּי לֹא יָשׁוּב עוֹד וְרָאָה אֶת־אֶרֶץ מוֹלַדְתּוֹ׃ 22.2. וְאָמַרְתָּ שְׁמַע דְּבַר־יְהוָה מֶלֶךְ יְהוּדָה הַיֹּשֵׁב עַל־כִּסֵּא דָוִד אַתָּה וַעֲבָדֶיךָ וְעַמְּךָ הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה׃ 22.2. עֲלִי הַלְּבָנוֹן וּצְעָקִי וּבַבָּשָׁן תְּנִי קוֹלֵךְ וְצַעֲקִי מֵעֲבָרִים כִּי נִשְׁבְּרוּ כָּל־מְאַהֲבָיִךְ׃ 22.3. כֹּה אָמַר יְהוָה כִּתְבוּ אֶת־הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא־יִצְלַח בְּיָמָיו כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ יֹשֵׁב עַל־כִּסֵּא דָוִד וּמֹשֵׁל עוֹד בִּיהוּדָה׃ 22.3. כֹּה אָמַר יְהוָה עֲשׂוּ מִשְׁפָּט וּצְדָקָה וְהַצִּילוּ גָזוּל מִיַּד עָשׁוֹק וְגֵר יָתוֹם וְאַלְמָנָה אַל־תֹּנוּ אַל־תַּחְמֹסוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה׃ 34.15. וַתָּשֻׁבוּ אַתֶּם הַיּוֹם וַתַּעֲשׂוּ אֶת־הַיָּשָׁר בְּעֵינַי לִקְרֹא דְרוֹר אִישׁ לְרֵעֵהוּ וַתִּכְרְתוּ בְרִית לְפָנַי בַּבַּיִת אֲשֶׁר־נִקְרָא שְׁמִי עָלָיו׃ 2.7. And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination." 7.5. Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour;" 7.6. if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;" 7.7. then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever." 7.8. Behold, ye trust in lying words, that cannot profit." 7.16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear thee." 11.14. Therefore pray not thou for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry unto Me for their trouble.’" 17.19. Thus said the LORD unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;" 17.21. thus saith the LORD: Take heed for the sake of your souls, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;" 17.22. neither carry forth a burden out of your houses on the sabbath day, neither do ye any work; but hallow ye the sabbath day, as I commanded your fathers;" 17.23. but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction." 17.24. And it shall come to pass, if ye diligently hearken unto Me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein;" 17.26. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the Lowland, and from the mountains, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD." 22.1. Thus said the LORD: Go down to the house of the king of Judah, and speak there this word," 22.2. and say: Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates." 22.3. Thus saith the LORD: Execute ye justice and righteousness, and deliver the spoiled out of the hand of the oppressor; and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place." 34.15. And ye were now turned, and had done that which is right in Mine eyes, in proclaiming liberty every man to his neighbour; and ye had made a covet before Me in the house whereon My name is called;"
12. Hebrew Bible, Joshua, 1.1-1.2, 1.7, 1.13, 8.31, 8.33, 11.12, 11.15, 12.6, 14.6, 22.2, 22.5 (8th cent. BCE - 5th cent. BCE)

1.1. וַיְצַו יְהוֹשֻׁעַ אֶת־שֹׁטְרֵי הָעָם לֵאמֹר׃ 1.1. וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה עֶבֶד יְהוָה וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה לֵאמֹר׃ 1.2. מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה אַתָּה וְכָל־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל׃ 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 11.12. וְאֶת־כָּל־עָרֵי הַמְּלָכִים־הָאֵלֶּה וְאֶת־כָּל־מַלְכֵיהֶם לָכַד יְהוֹשֻׁעַ וַיַּכֵּם לְפִי־חֶרֶב הֶחֱרִים אוֹתָם כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה׃ 11.15. כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 12.6. מֹשֶׁה עֶבֶד־יְהוָה וּבְנֵי יִשְׂרָאֵל הִכּוּם וַיִּתְּנָהּ מֹשֶׁה עֶבֶד־יְהוָה יְרֻשָּׁה לָרֻאוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה׃ 14.6. וַיִּגְּשׁוּ בְנֵי־יְהוּדָה אֶל־יְהוֹשֻׁעַ בַּגִּלְגָּל וַיֹּאמֶר אֵלָיו כָּלֵב בֶּן־יְפֻנֶּה הַקְּנִזִּי אַתָּה יָדַעְתָּ אֶת־הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אִישׁ־הָאֱלֹהִים עַל אֹדוֹתַי וְעַל אֹדוֹתֶיךָ בְּקָדֵשׁ בַּרְנֵעַ׃ 22.2. וַיֹּאמֶר אֲלֵיהֶם אַתֶּם שְׁמַרְתֶּם אֵת כָּל־אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד יְהוָה וַתִּשְׁמְעוּ בְקוֹלִי לְכֹל אֲשֶׁר־צִוִּיתִי אֶתְכֶם׃ 22.2. הֲלוֹא עָכָן בֶּן־זֶרַח מָעַל מַעַל בַּחֵרֶם וְעַל־כָּל־עֲדַת יִשְׂרָאֵל הָיָה קָצֶף וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֺנוֹ׃ 22.5. רַק שִׁמְרוּ מְאֹד לַעֲשׂוֹת אֶת־הַמִּצְוָה וְאֶת־הַתּוֹרָה אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וְלָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וּלְדָבְקָה־בוֹ וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 1.1. Now it came to pass after the death of Moses the servant of the LORD, that the LORD spoke unto Joshua the son of Nun, Moses’minister, saying:" 1.2. ’Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel." 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 11.12. And all the cities of those kings, and all the kings of them, did Joshua take, and he smote them with the edge of the sword, and utterly destroyed them; as Moses the servant of the LORD commanded." 11.15. As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses." 12.6. Moses the servant of the LORD and the children of Israel smote them; and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half-tribe of Manasseh." 14.6. Then the children of Judah drew nigh unto Joshua in Gilgal; and Caleb the son of Jephunneh the Kenizzite said unto him: ‘Thou knowest the thing that the LORD spoke unto Moses the man of God concerning me and concerning thee in Kadesh-barnea." 22.2. and said unto them: ‘Ye have kept all that Moses the servant of the LORD commanded you, and have hearkened unto my voice in all that I commanded you;" 22.5. Only take diligent heed to do the commandment and the law, which Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.’"
13. Hebrew Bible, Lamentations, 1.1-1.2, 3.49 (8th cent. BCE - 5th cent. BCE)

1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 3.49. עֵינִי נִגְּרָה וְלֹא תִדְמֶה מֵאֵין הֲפֻגוֹת׃ 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 3.49. Mine eye is poured out, and ceaseth not, Without any intermission,"
14. Hebrew Bible, 1 Chronicles, 6.34, 23.14 (5th cent. BCE - 3rd cent. BCE)

6.34. וְאַהֲרֹן וּבָנָיו מַקְטִירִים עַל־מִזְבַּח הָעוֹלָה וְעַל־מִזְבַּח הַקְּטֹרֶת לְכֹל מְלֶאכֶת קֹדֶשׁ הַקֳּדָשִׁים וּלְכַפֵּר עַל־יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד הָאֱלֹהִים׃ 6.34. But Aaron and his sons offered upon the altar of burnt-offering, and upon the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded."
15. Hebrew Bible, 2 Chronicles, 1.3, 24.9 (5th cent. BCE - 3rd cent. BCE)

1.3. וַיֵּלְכוּ שְׁלֹמֹה וְכָל־הַקָּהָל עִמּוֹ לַבָּמָה אֲשֶׁר בְּגִבְעוֹן כִּי־שָׁם הָיָה אֹהֶל מוֹעֵד הָאֱלֹהִים אֲשֶׁר עָשָׂה מֹשֶׁה עֶבֶד־יְהוָה בַּמִּדְבָּר׃ 24.9. וַיִּתְּנוּ־קוֹל בִּיהוּדָה וּבִירוּשָׁלִַם לְהָבִיא לַיהוָה מַשְׂאַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים עַל־יִשְׂרָאֵל בַּמִּדְבָּר׃ 1.3. So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tent of meeting of God, which Moses the servant of the LORD had made in the wilderness." 24.9. And they made a proclamation through Judah and Jerusalem, to bring in for the LORD the tax that Moses the servant of God laid upon Israel in the wilderness."
16. Hebrew Bible, Ezra, 3.2 (5th cent. BCE - 4th cent. BCE)

3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God."
17. Hebrew Bible, Nehemiah, 1.7-1.8, 9.14 (5th cent. BCE - 4th cent. BCE)

1.7. חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃ 1.8. זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 1.7. We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses." 1.8. Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;"
18. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)

18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil.
19. Hebrew Bible, Daniel, 9.11 (2nd cent. BCE - 2nd cent. BCE)

9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him."
20. Anon., Didache, 11.7 (1st cent. CE - 2nd cent. CE)

21. New Testament, James, 5.15-5.16 (1st cent. CE - 1st cent. CE)

5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.
22. New Testament, Hebrews, 5.1, 7.27 (1st cent. CE - 1st cent. CE)

5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself.
23. New Testament, Luke, 23.34 (1st cent. CE - 1st cent. CE)

23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots.
24. New Testament, Mark, 2.10 (1st cent. CE - 1st cent. CE)

2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic --
25. New Testament, Matthew, 9.2 (1st cent. CE - 1st cent. CE)

9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you.
26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

32a. דכתיב (מיכה ד, ו) ואשר הרעותי:,אמר רבי חמא ברבי חנינא אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאי ישראל,חד דכתיב ואשר הרעותי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם בידי בית ישראל וחד דכתיב (יחזקאל לו, כו) והסירותי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר מהכא (יחזקאל לו, כז) ואת רוחי אתן בקרבכם ועשיתי את אשר בחקי תלכו,ואמר רבי אלעזר משה הטיח דברים כלפי מעלה שנאמר (במדבר יא, ב) ויתפלל משה אל ה' אל תקרי אל ה' אלא על ה',שכן דבי רבי אליעזר בן יעקב קורין לאלפין עיינין ולעיינין אלפין,דבי רבי ינאי אמרי מהכא (דברים א, א) ודי זהב,מאי ודי זהב אמרי דבי ר' ינאי כך אמר משה לפני הקב"ה רבונו של עולם בשביל כסף וזהב שהשפעת להם לישראל עד שאמרו די הוא גרם שעשו את העגל,אמרי דבי ר' ינאי אין ארי נוהם מתוך קופה של תבן אלא מתוך קופה של בשר,אמר רבי אושעיא משל לאדם שהיתה לו פרה כחושה ובעלת אברים האכילה כרשינין והיתה מבעטת בו אמר לה מי גרם ליך שתהא מבעטת בי אלא כרשינין שהאכלתיך,אמר רבי חייא בר אבא אמר ר' יוחנן משל לאדם אחד שהיה לו בן הרחיצו וסכו והאכילו והשקהו ותלה לו כיס על צוארו והושיבו על פתח של זונות מה יעשה אותו הבן שלא יחטא,אמר רב אחא בריה דרב הונא אמר רב ששת היינו דאמרי אינשי מלי כריסיה זני בישי שנאמר (הושע יג, ו) כמרעיתם וישבעו שבעו וירם לבם על כן שכחוני רב נחמן אמר מהכא (דברים ח, יד) ורם לבבך ושכחת את ה' ורבנן אמרי מהכא (דברים לא, כ) ואכל ושבע ודשן ופנה,ואי בעית אימא מהכא (דברים לב, טו) וישמן ישרון ויבעט אמר רבי שמואל בר נחמני אמר רבי יונתן מנין שחזר הקדוש ברוך הוא והודה לו למשה שנאמר (הושע ב, י) וכסף הרביתי להם וזהב עשו לבעל:,(שמות לב, ז) וידבר ה' אל משה לך רד מאי לך רד אמר רבי אלעזר אמר לו הקדוש ב"ה למשה משה רד מגדולתך כלום נתתי לך גדולה אלא בשביל ישראל ועכשיו ישראל חטאו אתה למה לי מיד תשש כחו של משה ולא היה לו כח לדבר וכיון שאמר (דברים ט, יד) הרף ממני ואשמידם אמר משה דבר זה תלוי בי מיד עמד ונתחזק בתפלה ובקש רחמים,משל למלך שכעס על בנו והיה מכהו מכה גדולה והיה אוהבו יושב לפניו ומתירא לומר לו דבר אמר המלך אלמלא אוהבי זה שיושב לפני הרגתיך אמר דבר זה תלוי בי מיד עמד והצילו:,(שמות לב, י) ועתה הניחה לי ויחר אפי בהם ואכלם ואעשה אותך לגוי גדול וגו' אמר רבי אבהו אלמלא מקרא כתוב אי אפשר לאומרו מלמד שתפסו משה להקדוש ברוך הוא כאדם שהוא תופס את חבירו בבגדו ואמר לפניו רבונו של עולם אין אני מניחך עד שתמחול ותסלח להם:,(שמות לב, י) ואעשה אותך לגוי גדול וגו' אמר רבי אלעזר אמר משה לפני הקדוש ב"ה רבונו של עולם ומה כסא של שלש רגלים אינו יכול לעמוד לפניך בשעת כעסך כסא של רגל אחד על אחת כמה וכמה,ולא עוד אלא שיש בי בושת פנים מאבותי עכשיו יאמרו ראו פרנס שהעמיד עליהם בקש גדולה לעצמו ולא בקש עליהם רחמים:,(שמות לב, יא) ויחל משה את פני ה' אמר רבי אלעזר מלמד שעמד משה בתפלה לפני הקדוש ברוך הוא עד שהחלהו ורבא אמר עד שהפר לו נדרו כתיב הכא ויחל וכתיב התם (במדבר ל, ג) לא יחל דברו ואמר מר הוא אינו מיחל אבל אחרים מחלין לו,ושמואל אמר מלמד שמסר עצמו למיתה עליהם שנאמר (שמות לב, לב) ואם אין מחני נא מספרך,אמר רבא אמר רב יצחק מלמד שהחלה עליהם מדת רחמים,ורבנן אמרי מלמד שאמר משה לפני הקב"ה רבש"ע חולין הוא לך מעשות כדבר הזה,ויחל משה את פני ה' תניא רבי אליעזר הגדול אומר מלמד שעמד משה בתפלה לפני הקדוש ברוך הוא עד שאחזתו אחילו מאי אחילו אמר רבי אלעזר אש של עצמות מאי אש של עצמות אמר אביי אשתא דגרמי,(שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך אשר נשבעת להם בך מאי בך אמר רבי אלעזר אמר משה לפני הקדוש ב"ה רבונו של עולם אלמלא נשבעת להם בשמים ובארץ הייתי אומר כשם ששמים וארץ בטלים כך שבועתך בטלה ועכשיו שנשבעת להם בשמך הגדול מה שמך הגדול חי וקיים לעולם ולעולמי עולמים כך שבועתך קיימת לעולם ולעולמי עולמים:,(שמות לב, יג) ותדבר אליהם ארבה את זרעכם ככוכבי השמים וכל הארץ הזאת אשר אמרתי האי אשר אמרתי אשר אמרת מיבעי ליה,אמר רבי אלעזר עד כאן דברי תלמיד מכאן ואילך דברי הרב ורבי שמואל בר נחמני אמר אלו ואלו דברי תלמיד אלא כך אמר משה לפני הקדוש ברוך הוא רבונו של עולם דברים שאמרת לי לך אמור להם לישראל בשמי הלכתי ואמרתי להם בשמך עכשיו מה אני אומר להם:,(במדבר יד, טז) מבלתי יכולת ה' יכול ה' מיבעי ליה,אמר רבי אלעזר אמר משה לפני הקב"ה רבש"ע עכשיו יאמרו אומות העולם תשש כחו כנקבה ואינו יכול להציל אמר הקב"ה למשה והלא כבר ראו נסים וגבורות שעשיתי להם על הים אמר לפניו רבונו של עולם עדיין יש להם לומר למלך אחד יכול לעמוד לשלשים ואחד מלכים אינו יכול לעמוד,אמר ר' יוחנן מנין שחזר הקדוש ברוך הוא והודה לו למשה שנאמר (במדבר יד, כ) ויאמר ה' סלחתי כדברך תני דבי רבי ישמעאל כדבריך עתידים אוה"ע לומר כן,אשרי תלמיד שרבו מודה לו,(במדבר יד, כא) ואולם חי אני אמר רבא אמר רב יצחק מלמד שאמר לו הקדוש ב"ה למשה משה החייתני בדבריך:,דרש רבי שמלאי לעולם יסדר אדם שבחו של הקב"ה ואחר כך יתפלל מנלן ממשה דכתיב (דברים ג, כג) ואתחנן אל ה' בעת ההיא וכתיב ה' אלהים אתה החלות להראות את עבדך את גדלך ואת ידך החזקה אשר מי אל בשמים ובארץ אשר יעשה כמעשיך וכגבורותיך וכתיב בתריה אעברה נא ואראה את הארץ הטובה וגו':,(סימן מעשי"ם צדק"ה קרב"ן כה"ן תעני"ת מנע"ל ברז"ל): 32a. bAs it is writtenin a future prophecy: “In that day, says the Lord, I will assemble the lame, and I will gather those who are abandoned and bthose with whom I have dealt in wickedness”(Micah 4:6). God states that He caused Israel to act wickedly.,Similarly, bRabbi Ḥama, son of Rabbi Ḥanina, said: Had it not been for these three verses, the legs of the enemies of Israel,a euphemism for Israel itself, bwould have collapsed, asIsrael would have been unable to withstand God’s judgment., bOneis the verse just mentioned in which bit is written: “Those whom I have dealt in wickedness.” And oneis the verse in which bit is written: “Behold, like clay in the potter’s hand, so are you in My hand, house of Israel”(Jeremiah 18:6). bAnd oneis the verse in which bit is written:“And I will give you a new heart and a new spirit I will place within you, band I will remove the heart of stone from your flesh and I will give you a heart of flesh”(Ezekiel 36:26). These three verses indicate that God influences a person’s decisions, and therefore one does not have sole responsibility for his actions., bRav Pappa saidthere is a clearer proof bfrom here: “And I will place My spirit within you and I will cause you to walk in My statutes,and you will observe My decrees and do them” (Ezekiel 36:27)., bAnd Rabbi Elazar said: Mosesalso bspoke impertinently towardGod bon High, as it is statedin the verse following the sin of those who murmured against God in the desert: b“And Moses prayed to the Lordand the fire subsided” (Numbers 11:2), and this verse is interpreted homiletically: bDo not read to [ iel /i] the Lord,but rather bonto [ ial /i] the Lord,which indicates that he spoke impertinently.,The Gemara explains the basis for this interpretation: bAsthe Sages bof the school of Rabbi Eliezer ben Ya’akov wouldindiscriminately bread ialefas iayinand iayinas ialef /iand in this case transforming ielinto ial /i.,The Sages of bthe school of Rabbi Yannai,however, bsayproof that Moses spoke impertinently toward God on High is derived bfrom here,Moses’ rebuke at the beginning of Deuteronomy: b“And Di Zahav”(Deuteronomy 1:1). This is an entry in a list of places where Moses had spoken to Israel. As there was no place encountered by that name, it is interpreted as an allusion to another matter.,We must clarify: bWhat isthe meaning of band Di Zahav?The Sages of bthe school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He,to atone for Israel after the sin of the Golden Calf: bMaster of the Universe, because of the gold and silver that you lavished upon Israelduring the exodus from Egypt buntil they said enough [ idai /i];it was this wealth bthat causedIsrael bto make theGolden bCalf. /b,Establishing a general moral principle, the Sages bthe school of Rabbi Yannai said: A lion does not roarstanding bover a basket of strawfrom which he derives no pleasure, bbuthe roars standing bover a basket of meat,as he only roars when satiated.,Similarly, bRabbi Oshaya said:This is bcomparable to a person who had a lean, but large-limbed cow.At one point, bhe fed it lupines,a choice food, bandsoon thereafter the cow bwas kicking him. He said tothe cow: bWho caused youto begin bkicking me if not the lupines I fed you?Here, too, the sin was caused by an abundance of good.,The Gemara offers another analogy: bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:This is bcomparable to a person who had a son; he bathed him and anointed himwith oil, bfed him and gave him drink, and hung a purseof money baround his neck.Then, he bbroughthis son bto the entrance of a brothel. What could the son do to avoid sinning? /b,On a similar note, bRav Aḥa, son of Rav Huna, saidthat bRav Sheshet said: That is what people sayin a popular maxim: bFilling his stomach is a type of sin, as it is stated: “When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me”(Hosea 13:6). bRav Naḥman said:This principle is derived not from the verse in Hosea, but bfrom here: “And your heart is lifted and you forget the Lord”(Deuteronomy 8:14). bAnd the Rabbis saythat this principle is derived bfrom here: “And they will have eaten and been sated and fattened, and they will turnto other gods” (Deuteronomy 31:20)., bAnd if you wish, sayinstead that it is derived bfrom here: “And Jeshurun grew fat and kicked”(Deuteronomy 32:15). bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: From wherein the Torah is it derived that bthe Holy One, Blessed be He, ultimately conceded to Mosesthat the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? bAs it is stated: “And I gave them an abundance of silver and gold, which they used for the Ba’al”(Hosea 2:10).,The Gemara elaborates upon additional aspects of the sin of the Golden Calf. It is stated: b“And the Lord said to Moses: Go and descend,for your people whom you have lifted out of the land of Egypt have been corrupted” (Exodus 32:7). bWhat isthe meaning of b“go and descend”? Rabbi Elazar said: The Holy One, Blessed be He, said to Moses: Moses, descend from your greatness. Isn’t it only for the sake of Israel,so that you may serve as an emissary, bthat I granted you prominence; and now that Israel has sinned, why do Ineed byou?There is no need for an emissary. bImmediately, Moses’ strength waned and he was powerless to speakin defense of Israel. bAnd onceGod bsaidto Moses: b“Leave Me be, that I may destroy them”(Deuteronomy 9:14), bMoses saidto himself: If God is telling me to let Him be, it must be because bthis matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and askedthat God have bmercyon the nation of Israel and forgive them for their transgression.,The Gemara says: This is bcomparable to a king who became angry at his sonwho had sinned against him, band beat him,administering ba severe beating.At that moment, ba well-wisherof the king bwas sitting before himand witnessed the entire event, band was afraid to say anything tothe king about the excessive beating. Meanwhile, bthe king saidto his son: bWere it not for this well-wisher of mine who is sitting before me, I would have killed you.Upon hearing this, the king’s friend bsaidto himself: This is clearly a sign that bthis matter,rescuing the son from the hands of his father, bis dependent upon me. Immediately he stood and rescued himfrom the king.,In an additional aspect of the sin of the Golden Calf, God told Moses: b“Now leave Me be, that My wrath will be enraged against them and I will consume them; and I will make of you a great nation”(Exodus 32:10). Explaining this verse, bRabbi Abbahu said: Were the verse not writtenin this manner, bit would be impossible to utterit, in deference to God. The phrase: Leave Me be, bteaches that Moses grabbed the Holy One, Blessed be He, as a person who grabs his friend by his garmentwould, band he said before Him: Master of the Universe, I will not leave You be until You forgive and pardon them. /b,In the same verse, God promised Moses: b“And I will make of you a great nation.”What was Moses’ response? bRabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, if a chair with three legs,the collective merit of the three forefathers, bis unable to stand before You in Your moment of wrath, all the more sothat ba chair with one leg,my merit alone, will be unable to withstand your wrath., bMoreover, but I havea sense of bshame before my forefathers. Nowthey will bsay: Seethis bleader thatGod bplaced overIsrael. bHe requested greatness for himself but did not pray forGod to have bmercy upon themin their troubled time.,The Torah continues: b“And Moses beseeched [ ivayḥal /i] before the Lord”(Exodus 32:11). Many interpretations were given for this uncommon term, ivayḥal /i: bRabbi Elazar said:It bteaches that Moses stood in prayer before the Holy One, Blessed be He, until it made him ill [iheḥelahub]from overexertion. bAnd Rava said:Moses stood in prayer buntil he nullified His vow,as the term ivayḥalalludes to nullification of an oath. bHere it is written ivayḥal /i, and therereferring to vows, bit is written: “He shall not nullify [ ilo yaḥel /i] his word”(Numbers 30:3). bAndwith regard to vows, bthe Master said: Hewho vowed bcannot nullifyhis vow, bbut others,the court, bcan nullifyhis vow bfor him.Here, it is as if Moses nullified the Lord’s vow to destroy Israel., bAnd Shmuel said:The term ivayḥal bteaches thatMoses bgave his life,from the term iḥalal /i, a dead person, bforIsrael, bas it is stated: “And if not, erase me, please, from Your book”(Exodus 32:32)., bRava,also interpreting this verse, bsaidthat bRav Yitzḥak said:The term ivayḥal bteaches that he caused the Divine Attribute of Mercy to take effect [ iheḥela /i] upon them. /b, bAnd the Rabbis saythat this term constitutes the essence of Moses’ claim: bIt teaches that Moses said before the Holy One Blessed be He: Master of the Universe! It is a sacrilege [ iḥullin /i] for You to do something like this. /b,And another interpretation of the verse, b“And Moses beseeched [ ivayḥal /i] before the Lord.” It was taughtin a ibaraita /i: bRabbi Eliezer the Great says: Thisterm bteaches that Moses stood in prayer before the Holy One, Blessed be He, until he was overcome by iaḥilu /i.Even the Sages were unfamiliar with this term. Therefore, the Gemara asks: bWhat isthe meaning of iaḥilu /i? Rabbi Elazar,an iamoraof Eretz Yisrael, bsaidthat iaḥiluis bfire in the bones.However, this expression was familiar in Eretz Yisrael but not in Babylonia. They asked in Babylonia: bWhat isthe disease that they called bfire of the bones? Abaye saidthat is a disease known in Babylonia as ieshta degarmei /i,which in Aramaic means bfire of the bones;in other words, a fever.,As Moses continues his prayer, he says: b“Remember Abraham, Isaac and Israel Your servants, to whom You swore in Your name”(Exodus 32:13). bWhat isthe meaning of bin Your name? Rabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, had You sworn to them by the heavens and the earth, I would say: Just as the heavens and the earth willultimately bbe no more, so too Your oath will be null and void. Now that You swore to them by Your great name, just as Your name lives and stands for all eternity, so too does Your oath live and stand for all eternity. /b,In this verse, Moses continues: b“And You said to them: I will make your offspring as numerous as the stars of heaven, and all this land of which I have spokenI will give to your offspring that they shall inherit it forever.” The Gemara clarifies a puzzling phrase in this verse. bThatphrase bof which I have spoken, it shouldhave said: bof which You have spoken,as Moses is referring to God’s promise to the forefathers., bRabbi Elazar said: To thispoint, the verse cites bthe words of the student,Moses; bfrom this point,and all this land of which I have spoken, the verse cites bthe words of the Master,God. bAnd Rabbi Shmuel bar Naḥmani said: These and those are the words of the student;Moses spoke the entire verse. bRather, Moses said before the Holy One, Blessed be He: Master of the Universe, those matters which You told me to go and say to Israel in My name, I went and toldit bto them in Your name.I have already told Israel of God’s promise to the forefathers. bNow what do I say to them? /b,The Gemara moves to a discussion of additional prayers offered by Moses. Moses said that if God fails to bring the Jewish people into Eretz Yisrael, the nations of the world will say: b“The Lord did not have the ability [ iyekholet /i]to bring this people into the land which He swore to them, and He killed them in the desert” (Numbers 14:16). The Gemara examines this verse closely: The verse should not have utilized the term iyekholet /i, an abstract feminine noun, but rather, bit should have said: “The Lordwas not bable [ iyakhol /i],”a masculine verb., bRabbi Elazar said: Mosesphrased it that way because he bsaid before the Holy One, Blessed be He: Master of the Universe, now the nations of the world will say that His strength weakened like a female and He is unable to rescuethe nation of Israel. bThe Holy One, Blessed be He, said to Moses: And didthe nations of the world bnot already see the miracles and the mightyacts bthat I performed on behalf ofIsrael bat theRed bSea?Moses bsaid before Him: Master of the Universe, they can still say:The Lord bcan standup bto a single kinglike Pharaoh and defeat him, but bHe is unable to standup bto the thirty-one kingsin the land of Canaan., bRabbi Yoḥa said: From whereis it derived that bthe Holy One, Blessed be He, ultimately conceded to Moses? As it is said: “And the Lord said: I have forgiven according to your word”(Numbers 14:20). The Sages bof the school of Rabbi Yishmael taught: According to your word,it will be, as indeed bin the future the nations of the world will say this. /b,The Gemara concludes: bHappy is the student whose teacher concedes to himas the Lord conceded to Moses.,Explaining the next verse, b“Nevertheless, as I live,and the glory of the Lord fills the entire world” (Numbers 14:21), bRava saidthat bRav Yitzḥak said:This bteachesthat bthe Holy One, Blessed be He, said to Moses: Moses, you have given Me life with your words.I am happy that on account of your arguments, I will forgive Israel.,Based on Moses’ prayers, bRabbi Simlai taught: One should always set forth praise of the Holy One, Blessed be He, and then prayfor his own needs. bFrom where do wederive that one should conduct himself in this manner? bFrom Moses, as it is writtenin his prayer: b“And I beseeched the Lord at that time”(Deuteronomy 3:23). bAndimmediately afterward in his prayer, bit is written: “Lord, God, You have begun to show Your servant Your greatness and Your strong hand, for what God is there in the heavens or on earth who can perform deeds such as Yours and Your might”(Deuteronomy 3:24)? Here, Moses began with praise of God, band it isonly bthereafterthat bit is written: “Please, let me pass over and see the good landthat is beyond the Jordan, that good hill country and the Lebanon” (Deuteronomy 3:25). Only after his praise did Moses make his personal request.,The Gemara prefaces the next discourse with ba mnemonic symbol: Deeds, charity, offering, priest, fast, shoe, iron. /b
27. Eusebius of Caesarea, Ecclesiastical History, 2.23.6 (3rd cent. CE - 4th cent. CE)

2.23.6. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.
28. Anon., 4 Baruch, 9.5

9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter.


Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 100
archangel, destroyer, as Allison, 4 Baruch (2018) 100
bavli, dating of anonymous sections Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 149
call narrative DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
creation-narrative, paradigmatic, nature of Neusner, The Idea of History in Rabbinic Judaism (2004) 200
deuteronomistic history, relation to jeremiah DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109, 116
dream, eden, loss of Neusner, The Idea of History in Rabbinic Judaism (2004) 200
eden, restored Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
halakhah, theology of Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
isaiah DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
israel, in halakhic theology Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
israel, restoration to the land Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
jeremiah, as final prophet DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 116
jeremiah, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
land of israel Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
moses, epithets for DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 19
moses Allison, 4 Baruch (2018) 119
obedience and disobedience Allison, 4 Baruch (2018) 123
parallelism/repetition Allison, 4 Baruch (2018) 123
phoenix, pillar, person as Allison, 4 Baruch (2018) 100
prayer Allison, 4 Baruch (2018) 100, 119
priest and high priest Allison, 4 Baruch (2018) 119
prophecy, cessation of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 116
prophecy, halakhic model of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
prophet, as designation DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 19
prophetic office DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 116
samuel DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 19, 109
scripture, and halakhah Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 220
scripture, hebrew, creation-narrative Neusner, The Idea of History in Rabbinic Judaism (2004) 200
sin/sinner, sin, forgiveness of' Allison, 4 Baruch (2018) 119
sin/sinner, sin, forgiveness of Allison, 4 Baruch (2018) 123
sin/sinner Allison, 4 Baruch (2018) 119, 123