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Tiresias: The Ancient Mediterranean Religions Source Database



6289
Hebrew Bible, Jeremiah, 17.21-17.24


כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃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;


וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל־מְלָאכָה לֹא תַעֲשׂוּ וְקִדַּשְׁתֶּם אֶת־יוֹם הַשַּׁבָּת כַּאֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם׃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;


וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.


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׃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;


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

30 results
1. Hebrew Bible, Deuteronomy, 5.12-5.14, 16.7 (9th cent. BCE - 3rd cent. BCE)

5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 16.7. וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃ 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 16.7. And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents."
2. Hebrew Bible, Exodus, 12.9, 16.29, 20.11, 31.14-31.15, 35.3, 36.6 (9th cent. BCE - 3rd cent. BCE)

12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 16.29. רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 31.14. וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ 31.15. שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃ 35.3. לֹא־תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת׃ 35.3. וַיֹּאמֶר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא יְהוָה בְּשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 36.6. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה לֵאמֹר אִישׁ וְאִשָּׁה אַל־יַעֲשׂוּ־עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא׃ 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 16.29. See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 31.14. Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." 31.15. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death." 35.3. Ye shall kindle no fire throughout your habitations upon the sabbath day.’" 36.6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: ‘Let neither man nor woman make any more work for the offering of the sanctuary.’ So the people were restrained from bringing."
3. Hebrew Bible, Genesis, 2.3 (9th cent. BCE - 3rd cent. BCE)

2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made."
4. Hebrew Bible, Leviticus, 19.30, 26.2 (9th cent. BCE - 3rd cent. BCE)

26.2. וְתַם לָרִיק כֹּחֲכֶם וְלֹא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ׃ 26.2. אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃ 19.30. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD." 26.2. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD."
5. Hebrew Bible, Numbers, 15.22-15.26 (9th cent. BCE - 3rd cent. BCE)

15.22. וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה׃ 15.23. אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃ 15.24. וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל־הָעֵדָה פַּר בֶּן־בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר־עִזִּים אֶחָד לְחַטָּת׃ 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׃ 15.26. וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה׃ 15.22. And when ye shall err, and not observe all these commandments, which the LORD hath spoken unto Moses," 15.23. even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;" 15.24. then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD—with the meal-offering thereof, and the drink-offering thereof, according to the ordice—and one he-goat for a sin-offering." 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." 15.26. And all the congregation of the children of Israel shall be forgiven, and the stranger that sojourneth among them; for in respect of all the people it was done in error."
6. Hebrew Bible, 1 Kings, 10.11 (8th cent. BCE - 5th cent. BCE)

10.11. וְגַם אֳנִי חִירָם אֲשֶׁר־נָשָׂא זָהָב מֵאוֹפִיר הֵבִיא מֵאֹפִיר עֲצֵי אַלְמֻגִּים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה׃ 10.11. And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of sandal-wood and precious stones."
7. Hebrew Bible, 2 Kings, 4.23 (8th cent. BCE - 5th cent. BCE)

4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’"
8. Hebrew Bible, Amos, 8.5 (8th cent. BCE - 6th cent. BCE)

8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃ 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;"
9. Hebrew Bible, Isaiah, 7.7, 10.24, 14.22, 14.24, 17.6, 19.4, 22.15, 29.22, 30.1, 37.6, 37.34, 38.1, 38.5, 52.3, 56.1, 56.4, 57.15, 58.13, 65.13, 66.12 (8th cent. BCE - 5th cent. BCE)

7.7. כֹּה אָמַר אֲדֹנָי יְהוִה לֹא תָקוּם וְלֹא תִהְיֶה׃ 10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃ 14.22. וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃ 14.24. נִשְׁבַּע יְהוָה צְבָאוֹת לֵאמֹר אִם־לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה וְכַאֲשֶׁר יָעַצְתִּי הִיא תָקוּם׃ 17.6. וְנִשְׁאַר־בּוֹ עוֹלֵלֹת כְּנֹקֶף זַיִת שְׁנַיִם שְׁלֹשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר אַרְבָּעָה חֲמִשָּׁה בִּסְעִפֶיהָ פֹּרִיָּה נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 19.4. וְסִכַּרְתִּי אֶת־מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה וּמֶלֶךְ עַז יִמְשָׁל־בָּם נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת׃ 22.15. כֹּה אָמַר אֲדֹנָי יְהוִה צְבָאוֹת לֶךְ־בֹּא אֶל־הַסֹּכֵן הַזֶּה עַל־שֶׁבְנָא אֲשֶׁר עַל־הַבָּיִת׃ 29.22. לָכֵן כֹּה־אָמַר יְהוָה אֶל־בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת־אַבְרָהָם לֹא־עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ׃ 30.1. הוֹי בָּנִים סוֹרְרִים נְאֻם־יְהוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל־חַטָּאת׃ 30.1. אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ־לָנוּ נְכֹחוֹת דַּבְּרוּ־לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת׃ 37.6. וַיֹּאמֶר אֲלֵיהֶם יְשַׁעְיָהוּ כֹּה תֹאמְרוּן אֶל־אֲדֹנֵיכֶם כֹּה אָמַר יְהוָה אַל־תִּירָא מִפְּנֵי הַדְּבָרִים אֲשֶׁר שָׁמַעְתָּ אֲשֶׁר גִּדְּפוּ נַעֲרֵי מֶלֶךְ־אַשּׁוּר אוֹתִי׃ 37.34. בַּדֶּרֶךְ אֲשֶׁר־בָּא בָּהּ יָשׁוּב וְאֶל־הָעִיר הַזֹּאת לֹא יָבוֹא נְאֻם־יְהוָה׃ 38.1. בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וַיָּבוֹא אֵלָיו יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא וַיֹּאמֶר אֵלָיו כֹּה־אָמַר יְהוָה צַו לְבֵיתֶךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה׃ 38.1. אֲנִי אָמַרְתִּי בִּדְמִי יָמַי אֵלֵכָה בְּשַׁעֲרֵי שְׁאוֹל פֻּקַּדְתִּי יֶתֶר שְׁנוֹתָי׃ 38.5. הָלוֹךְ וְאָמַרְתָּ אֶל־חִזְקִיָּהוּ כֹּה־אָמַר יְהוָה אֱלֹהֵי דָּוִד אָבִיךָ שָׁמַעְתִּי אֶת־תְּפִלָּתֶךָ רָאִיתִי אֶת־דִּמְעָתֶךָ הִנְנִי יוֹסִף עַל־יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה׃ 52.3. כִּי־כֹה אָמַר יְהוָה חִנָּם נִמְכַּרְתֶּם וְלֹא בְכֶסֶף תִּגָּאֵלוּ׃ 56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 56.4. כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ 58.13. אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר׃ 65.13. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ הִנֵּה עֲבָדַי יִשְׂמָחוּ וְאַתֶּם תֵּבֹשׁוּ׃ 66.12. כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃ 7.7. thus saith the Lord GOD: It shall not stand, neither shall it come to pass." 10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt." 14.22. And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD." 14.24. The LORD of hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; And as I have purposed, so shall it stand," 17.6. Yet there shall be left therein gleanings, As at the beating of an olive-tree, Two or three berries In the top of the uppermost bough, Four or five in the branches of the fruitful tree, Saith the LORD, the God of Israel." 19.4. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts." 22.15. Thus saith the Lord, the GOD of hosts: Go, get thee unto this steward, even unto Shebna, who is over the house:" 29.22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, Neither shall his face now wax pale;" 30.1. Woe to the rebellious children, saith the LORD, That take counsel, but not of Me; and that form projects, but not of My spirit, that they may add sin to sin;" 37.6. And Isaiah said unto them: ‘Thus shall ye say to your master: Thus saith the LORD: Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed Me." 37.34. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the LORD." 38.1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: ‘Thus saith the LORD: Set thy house in order; for thou shalt die, and not live.’" 38.5. ’Go, and say to Hezekiah: Thus saith the LORD, the God of David thy father: I have heard thy prayer, I have seen thy tears; behold, I will add unto thy days fifteen years." 52.3. For thus saith the LORD: Ye were sold for nought; And ye shall be redeemed without money." 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed." 56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:" 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." 58.13. If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof;" 65.13. Therefore thus saith the Lord GOD: Behold, My servants shall eat, But ye shall be hungry; Behold, My servants shall drink, But ye shall be thirsty; Behold, My servants shall rejoice, But ye shall be ashamed;" 66.12. For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees."
10. Hebrew Bible, Jeremiah, a b c d\n0 - None\n1 . . \n2 1 1 1 None\n3 10.2 10.2 10 2 \n4 11.3 11.3 11 3 \n5 14.15 14.15 14 15 \n6 15.1 15.1 15 1 \n7 15.19 15.19 15 19 \n8 15.2 15.2 15 2 \n9 16.5 16.5 16 5 \n10 16.9 16.9 16 9 \n11 17 17 17 None\n12 17.19 17.19 17 19 \n13 17.20 17.20 17 20 \n14 17.22 17.22 17 22 \n15 17.23 17.23 17 23 \n16 17.24 17.24 17 24 \n17 17.25 17.25 17 25 \n18 17.26 17.26 17 26 \n19 17.27 17.27 17 27 \n20 19.11 19.11 19 11 \n21 19.15 19.15 19 15 \n22 2 2 2 None\n23 2.2 2.2 2 2 \n24 2.3 2.3 2 3 \n25 2.5 2.5 2 5 \n26 20.4 20.4 20 4 \n27 21.4 21.4 21 4 \n28 21.8 21.8 21 8 \n29 22.1 22.1 22 1 \n30 22.2 22.2 22 2 \n31 22.3 22.3 22 3 \n32 23.2 23.2 23 2 \n33 24.5 24.5 24 5 \n34 25.15 25.15 25 15 \n35 25.8 25.8 25 8 \n36 27.18 27.18 27 18 \n37 3 3 3 None\n38 30.1 30.1 30 1 \n39 34.15 34.15 34 15 \n40 4 4 4 None\n41 4.27 4.27 4 27 \n42 5.14 5.14 5 14 \n43 6.16 6.16 6 16 \n44 6.21 6.21 6 21 \n45 6.22 6.22 6 22 \n46 6.9 6.9 6 9 \n47 7 7 7 None\n48 7.21 7.21 7 21 \n49 7.3 7.3 7 3 \n50 7.5 7.5 7 5 \n51 7.6 7.6 7 6 \n52 7.7 7.7 7 7 \n53 7.8 7.8 7 8 \n54 9.14 9.14 9 14 \n55 9.16 9.16 9 16 \n56 9.6 9.6 9 6 (8th cent. BCE - 5th cent. BCE)

11. Hebrew Bible, Ezekiel, 5.5, 6.3, 6.11, 11.5, 11.7, 11.16-11.17, 12.10, 22.26 (6th cent. BCE - 5th cent. BCE)

5.5. כֹּה אָמַר אֲדֹנָי יְהֹוִה זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת׃ 6.3. וְאָמַרְתָּ הָרֵי יִשְׂרָאֵל שִׁמְעוּ דְּבַר־אֲדֹנָי יְהוִה כֹּה־אָמַר אֲדֹנָי יְהוִה לֶהָרִים וְלַגְּבָעוֹת לָאֲפִיקִים ולגאית [וְלַגֵּאָיוֹת] הִנְנִי אֲנִי מֵבִיא עֲלֵיכֶם חֶרֶב וְאִבַּדְתִּי בָּמוֹתֵיכֶם׃ 6.11. כֹּה־אָמַר אֲדֹנָי יְהוִה הַכֵּה בְכַפְּךָ וּרְקַע בְּרַגְלְךָ וֶאֱמָר־אָח אֶל כָּל־תּוֹעֲבוֹת רָעוֹת בֵּית יִשְׂרָאֵל אֲשֶׁר בַּחֶרֶב בָּרָעָב וּבַדֶּבֶר יִפֹּלוּ׃ 11.5. וַתִּפֹּל עָלַי רוּחַ יְהוָה וַיֹּאמֶר אֵלַי אֱמֹר כֹּה־אָמַר יְהוָה כֵּן אֲמַרְתֶּם בֵּית יִשְׂרָאֵל וּמַעֲלוֹת רוּחֲכֶם אֲנִי יְדַעְתִּיהָ׃ 11.7. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה חַלְלֵיכֶם אֲשֶׁר שַׂמְתֶּם בְּתוֹכָהּ הֵמָּה הַבָּשָׂר וְהִיא הַסִּיר וְאֶתְכֶם הוֹצִיא מִתּוֹכָהּ׃ 11.16. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃ 11.17. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃ 22.26. כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃ 5.5. Thus saith the Lord GOD: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her." 6.3. and say: Ye mountains of Israel, hear the word of the Lord GOD: Thus saith the Lord GOD concerning the mountains and concerning the hills, concerning the ravines and concerning the valleys: Behold, I, even I, will bring a sword upon you, and I will destroy your high places." 6.11. Thus saith the Lord GOD: Smite with thy hand, and stamp with thy foot, and say: Alas! because of all the evil abominations of the house of Israel; for they shall fall by the sword, by the famine, and by the pestilence." 11.5. And the spirit of the LORD fell upon me, and He said unto me: ‘Speak: Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind." 11.7. Therefore thus saith the Lord GOD: Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron; but ye shall be brought forth out of the midst of it." 11.16. therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;" 11.17. therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel." 12.10. Say thou unto them: Thus saith the Lord GOD: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are," 22.26. Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them."
12. Hebrew Bible, 2 Chronicles, 35.13 (5th cent. BCE - 3rd cent. BCE)

35.13. וַיְבַשְּׁלוּ הַפֶּסַח בָּאֵשׁ כַּמִּשְׁפָּט וְהַקֳּדָשִׁים בִּשְּׁלוּ בַּסִּירוֹת וּבַדְּוָדִים וּבַצֵּלָחוֹת וַיָּרִיצוּ לְכָל־בְּנֵי הָעָם׃ 35.13. And they roasted the passover with fire according to the ordice; and the holy offerings sod they in pots, and in caldrons, and in pans, and carried them quickly to all the children of the people."
13. Hebrew Bible, Nehemiah, 9.34, 10.31-10.32, 13.15-13.22 (5th cent. BCE - 4th cent. BCE)

9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 13.15. בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים־גִּתּוֹת בַּשַּׁבָּת וּמְבִיאִים הָעֲרֵמוֹת וְעֹמְסִים עַל־הַחֲמֹרִים וְאַף־יַיִן עֲנָבִים וּתְאֵנִים וְכָל־מַשָּׂא וּמְבִיאִים יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וָאָעִיד בְּיוֹם מִכְרָם צָיִד׃ 13.16. וְהַצֹּרִים יָשְׁבוּ בָהּ מְבִיאִים דָּאג וְכָל־מֶכֶר וּמֹכְרִים בַּשַּׁבָּת לִבְנֵי יְהוּדָה וּבִירוּשָׁלִָם׃ 13.17. וָאָרִיבָה אֵת חֹרֵי יְהוּדָה וָאֹמְרָה לָהֶם מָה־הַדָּבָר הָרָע הַזֶּה אֲשֶׁר אַתֶּם עֹשִׂים וּמְחַלְּלִים אֶת־יוֹם הַשַּׁבָּת׃ 13.18. הֲלוֹא כֹה עָשׂוּ אֲבֹתֵיכֶם וַיָּבֵא אֱלֹהֵינוּ עָלֵינוּ אֵת כָּל־הָרָעָה הַזֹּאת וְעַל הָעִיר הַזֹּאת וְאַתֶּם מוֹסִיפִים חָרוֹן עַל־יִשְׂרָאֵל לְחַלֵּל אֶת־הַשַּׁבָּת׃ 13.19. וַיְהִי כַּאֲשֶׁר צָלֲלוּ שַׁעֲרֵי יְרוּשָׁלִַם לִפְנֵי הַשַּׁבָּת וָאֹמְרָה וַיִּסָּגְרוּ הַדְּלָתוֹת וָאֹמְרָה אֲשֶׁר לֹא יִפְתָּחוּם עַד אַחַר הַשַּׁבָּת וּמִנְּעָרַי הֶעֱמַדְתִּי עַל־הַשְּׁעָרִים לֹא־יָבוֹא מַשָּׂא בְּיוֹם הַשַּׁבָּת׃ 13.21. וָאָעִידָה בָהֶם וָאֹמְרָה אֲלֵיהֶם מַדּוּעַ אַתֶּם לֵנִים נֶגֶד הַחוֹמָה אִם־תִּשְׁנוּ יָד אֶשְׁלַח בָּכֶם מִן־הָעֵת הַהִיא לֹא־בָאוּ בַּשַּׁבָּת׃ 13.22. וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃ 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;" 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt." 13.15. In those days saw I in Judah some treading winepresses on the sabbath, and bringing in heaps of corn, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I forewarned them in the day wherein they sold victuals." 13.16. There dwelt men of Tyre also therein, who brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem." 13.17. Then I contended with the nobles of Judah, and said unto them: ‘What evil thing is this that ye do, and profane the sabbath day?" 13.18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.’" 13.19. And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath; and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day." 13.20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice." 13.21. Then I forewarned them, and said unto them: ‘Why lodge ye about the wall? if ye do so again, I will lay hands on you.’ From that time forth came they no more on the sabbath." 13.22. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy."
14. Anon., Jubilees, 2.29-2.30, 50.6-50.13 (2nd cent. BCE - 2nd cent. BCE)

2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. brAnd the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.
15. Dead Sea Scrolls, Damascus Covenant, 10.17-10.21, 11.7-11.9, 12.3-12.6 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.8-11.9 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Miscellaneous Rules, 0 (2nd cent. BCE - 1st cent. CE)

18. Josephus Flavius, Jewish Antiquities, 1.3-1.5, 3.223 (1st cent. CE - 1st cent. CE)

1.3. But others there are, who, of necessity and by force, are driven to write history, because they are concerned in the facts, and so cannot excuse themselves from committing them to writing, for the advantage of posterity; nay, there are not a few who are induced to draw their historical facts out of darkness into light, and to produce them for the benefit of the public, on account of the great importance of the facts themselves with which they have been concerned. 1.3. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews. 1.3. And when Jacob had given his consent to this, he agreed to stay seven years; for so many years he had resolved to serve his father-in-law, that, having given a specimen of his virtue, it might be better known what sort of a man he was. And Jacob, accepting of his terms, after the time was over, he made the wedding-feast; 1.4. Now of these several reasons for writing history, I must profess the two last were my own reasons also; for since I was myself interested in that war which we Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced to give the history of it, because I saw that others perverted the truth of those actions in their writings. 1.4. 4. God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction. 1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures. 1.5. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. 3.223. which laws were preferable to what have been devised by human understanding, and proved to be firmly observed for all time to come, as being believed to be the gift of God, insomuch that the Hebrews did not transgress any of those laws, either as tempted in times of peace by luxury, or in times of war by distress of affairs. But I say no more here concerning them, because I have resolved to compose another work concerning our laws.
19. Josephus Flavius, Jewish War, 2.147-2.148 (1st cent. CE - 1st cent. CE)

2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit
20. Mishnah, Beitzah, 5.2 (1st cent. CE - 3rd cent. CE)

5.2. Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov.For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consumate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone."
21. Mishnah, Makkot, 3.16 (1st cent. CE - 3rd cent. CE)

3.16. Rabbi Haiah ben Akashia says: “The Holy Blessed One, desired to make Israel worthy, therefore gave He gave them much Torah [to study] and many commandments [to perform]: for it is says, “The Lord desires [his servant’s] vindication, that he may magnify and glorify [His] teaching.”"
22. Mishnah, Shabbat, 1.1, 6.2, 7.2, 23.3 (1st cent. CE - 3rd cent. CE)

1.1. The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt." 6.2. A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering." 7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one." 23.3. One may not hire laborers on Shabbat, nor say to his fellow to hire laborers for him. One may not go to the Shabbat border to await nightfall in order to hire laborers or bring in produce; but one may do so in order to watch [his field] and [then] he can bring produce [back] with him. Abba Shaul stated a general principle: whatever I have a right to say [that it be done], I am permitted to go to await nightfall, for it [at the border]."
23. New Testament, Apocalypse, 8.2, 11.15-11.19 (1st cent. CE - 1st cent. CE)

8.2. I saw the seven angels who stand before God, and seven trumpets were given to them. 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever! 11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God 11.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 11.19. God's temple that is in heaven was opened, and the ark of the Lord's covet was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed.
24. New Testament, John, 5.1, 5.10 (1st cent. CE - 1st cent. CE)

5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat.
25. New Testament, Matthew, 24.30-24.31 (1st cent. CE - 1st cent. CE)

24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other.
26. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

51a. אמר רבא והוא דכי רהיט לעיקרו מטי א"ל אביי והא חשכה לו קתני,חשכה לביתו אבל לעיקרו של אילן מצי אזיל איכא דאמרי אמר רבא חשכה לו כי מסגי קלי קלי אבל רהיט מטי,רבה ורב יוסף הוו קא אזלי באורחא א"ל רבה לרב יוסף תהא שביתתנו תותי דיקלא דסביל אחוה ואמרי לה תותי דיקלא דפריק מריה מכרגא,(ידע ליה מר) א"ל לא ידענא ליה אמר ליה סמוך עלי דתניא ר' יוסי אומר אם היו שנים אחד מכיר ואחד שאינו מכיר זה שאינו מכיר מוסר שביתתו למכיר זה שמכיר אומר תהא שביתתנו במקום פלוני,ולא היא לא תנא ליה כר' יוסי אלא כי היכי דליקבל לה מיניה משום דר' יוסי נימוקו עמו:,אם אינו מכיר או שאינו בקי וכו':,הני אלפים אמה היכן כתיבן דתניא (שמות טז, כט) שבו איש תחתיו אלו ארבע אמות אל יצא איש ממקומו אלו אלפים אמה,מנא לן אמר רב חסדא למדנו מקום ממקום ומקום מניסה וניסה מניסה וניסה מגבול וגבול מגבול וגבול מחוץ וחוץ מחוץ דכתיב (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו',ונילף (במדבר לה, ד) מקיר העיר וחוצה אלף אמה דנין חוץ מחוץ ואין דנין חוץ מחוצה,ומאי נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן (ויקרא יד, מד) ובא הכהן זו היא שיבה זו היא ביאה,הני מילי היכא דליכא מידי דדמי ליה אבל היכא דאיכא מידי דדמי ליה מדמי ליה ילפינן:,אלפים אמה עגולות: ורבי חנינא בן אנטיגנוס מה נפשך אי אית ליה ג"ש פיאות כתיבן אי לית ליה גזירה שוה אלפים אמה מנא ליה,לעולם אית ליה גזירה שוה ושאני הכא דאמר קרא (במדבר לה, ה) זה יהיה להם מגרשי הערים לזה אתה נותן פיאות ואי אתה נותן פיאות לשובתי שבת,ורבנן תני רב חנניה אומר כזה יהו כל שובתי שבת,א"ר אחא בר יעקב המעביר ד"א ברה"ר אינו חייב עד שמעביר הן ואלכסונן,א"ר פפא בדיק לן רבא עמוד ברשות הרבים גבוה י' ורוחב ד' צריך הן ואלכסונן או לא ואמרינן ליה לאו היינו דרב חנניה דתניא רב חנניה אומר כזה יהו כל שובתי שבת:,וזה הוא שאמרו העני מערב ברגליו אמר ר' מאיר אנו אין לנו אלא עני וכו':,אמר רב נחמן מחלוקת במקומי דר"מ סבר עיקר עירוב בפת 51a. bRava said:This ihalakhaapplies bonlyin a case bwhere, were he to run to the trunkof the tree bhe could reach itbefore the onset of Shabbat. bAbaye said to him: But doesn’tthe mishna bstate: And it grew darkwhile bhewas traveling, indicating that he is farther away than that?,The Gemara answers: The mishna means that bit grew darkwhile he was traveling so that he can no longer return bto his housebefore nightfall; bhowever, he is ableto bgo to the trunkof the tree before Shabbat. bSome statea different version of the previous statement. bRava said:The mishna means that bit grew darkwhile bhewas traveling, so that bwere he to walk very slowlyhe could not reach his house; bhowever, if he runs, he canstill barrivebefore Shabbat., bRabba and Rav Yosef were goingtogether balong the way. Rabba said to Rav Yosef: Our residence will be beneath the palm that carries its brother,the one with another palm tree leaning on it. bAnd some sayhe said to him: Our residence will be bbeneath the palm that spared its owner from the land tax [ ikarga /i],the palm which yielded enough dates for its owner to pay his entire land tax.,Rabba asked: bDoes the Master knowof that tree? Rav Yosef bsaid to him:No, bI do not knowof it. bHe said to him:Then brely on me, as it was taughtin a ibaraitathat bRabbi Yosei says: If twopeople bwerewalking together, boneof whom is bfamiliarwith a particular location in the distance, band oneis bnot familiarwith it, bthe one whois bnot familiarwith it bentrustshis right to designate bhisresidence bto the one whois bfamiliarwith it, band the one whois bfamiliarwith it bsays: My residence is in such-and-such place. /b,The Gemara comments: bBut it is notso; that is not the opinion of Rabbi Yosei. Rabba bonly taught itas if it is bin accordance withthe opinion of bRabbi Yosei so thatRav Yosef bwould accept it from him, due tothe fact that bRabbi Yosei’s reasoningaccompanies bhisrulings, Since the ihalakhais usually in accordance with Rav Yosei’s opinion, Rav Yosef would be less likely to raise doubts with regard to the ruling.,We learned in the mishna: bIf one is not familiarwith a tree or any other noticeable landmark, bor if he is not an expertin the ihalakha /i, unaware that residence can be established from a distance, and he said: My residence is at my current location, his presence at his current location acquires for him the right to walk two thousand cubits in each direction.,The Gemara raises a fundamental question: bThese two thousand cubits, where arethey bwrittenin the Torah? The Gemara answers that it is bas it was taughtin a ibaraita /i: b“Remain every man in his place”(Exodus 16:29); bthese arethe bfour cubits,which constitute the minimum Shabbat limit, e.g., for one who ventured beyond his prescribed limit. b“Let no man go out of his place”(Exodus 16:29); bthese arethe btwo thousand cubitsof the Shabbat limit for one who remains in his place. Unless otherwise specified, the measure of one’s place is two thousand cubits.,The Gemara asks: bFrom where do wederive that this is the measure of one’s place? bRav Ḥisda said: We derivethis by means of a verbal analogy between the term bplacewritten here: “Let no man go out of his place,” and bfromthe term bplacewritten with regard to an unwitting murderer: “Then I will appoint you a place to where he shall flee” (Exodus 21:13). This last verse mentions both place and fleeing, bandthe term bplaceis derived bfromthe term bfleeing. Andthe term bfleeingis derived bfromthe term bfleeing,written in a different verse with regard to the unwitting murderer: “But if the slayer shall at any time come outside the border of the city of his refuge, whither he has fled” (Numbers 35:26). bAndthe term bfleeingis derived bfromthe term bborder,which appears in the same verse. bAndthe term bborderis derived bfromthe term bborder,as it states there: “And the avenger of blood find him outside [ imiḥutz /i] the borders of the city of his refuge” (Numbers 35:27). Since this verse mentions both the term border and the term outside, the term bborderis derived bfromthe term boutside. Andthe term boutsideis derived bfromthe term boutside, as it is writtenwith regard to the Levite cities, which also served as cities of refuge: b“And you shall measure from outside [ imiḥutz /i] the city on the east side two thousand cubits,and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits” (Numbers 35:5). From this chain of identical terms, the meaning of the term place stated in connection with Shabbat is derived from the two thousand cubits mentioned with regard to the Levite cities.,The Gemara asks: bBut let us deriveinstead by means of a verbal analogy between the term outside in the verse: “Outside the borders of the city of refuge,” and the term outside in the verse: b“From the wall of the city outward [ ivaḥutza /i] a thousand cubits”(Numbers 35:4), that the Shabbat limit measures only a thousand cubits. The Gemara answers: bOne derivesthe meaning of the term boutside [ iḥutz /i]by means of a verbal analogy bfromanother instance of the term boutside [ iḥutz /i], but one does not derivethe meaning of the term boutside fromthe term boutward [ iḥutza /i]. /b,The Gemara raises a difficulty: bWhat issignificant about bthe differencebetween the two terms? bDidn’t the school of Rabbi Yishmael teacha verbal analogy with regard to leprosy of houses between the verse: b“And the priest shall return [ iveshav /i]”(Leviticus 14:39) and the verse: b“And the priest shall come [ iuva /i]”(Leviticus 14:44), from which it is derived that bthis isthe ihalakhawith regard to breturning,i.e., it is after seven days; bthis isthe same ihalakhawith regard to bcoming;it is after seven days. Obviously, the less pronounced difference of one letter between iḥutzand iḥutza /i, should not prevent the teaching of a verbal analogy.,Gemara rejects this argument: bThis appliesonly bwhen there are no termsthat are bidentical to it however, where there are termsthat are bidentical to it, we derivethe verbal analogy bfromterms bidentical to it,rather than from the terms that are not precisely identical.,The itanna’imof the mishna disagree whether the btwo-thousand-cubitlimit granted to a person in every direction is measured as a bcircleor as a square tablet. The Gemara poses a question: With regard to the opinion of bRabbi Ḥanina ben Antigenosthat the limit is measured as a circle, bno matter whatyou say, it is difficult. bIf he is of theopinion that there is a bverbal analogyfrom the verse written with regard to the Levite cities it is difficult, because bsidesis the term bwritten,indicating squared boundaries. And bif he is not of theopinion that there is a bverbal analogy, from where does hederive that the Shabbat limit is btwo thousand cubits? /b,The Gemara answers: bActually, he is ofthe opinion that there is ba verbal analogy, but here,with regard to the Levite cities, it bis different, as the verse says: “This shall be to them the open space of the cities”(Numbers 35:5), from which it is inferred: bTo this,the open space of the city, byoushould bprovide sidesand square it, bbut you do not provide sides to those resting on Shabbat.Instead, those who establish Shabbat residence are provided with a circular, two-thousand-cubit limit.,The Gemara asks: bAndhow do bthe Rabbisunderstand the emphasis placed on the word this in the verse? The Gemara answers: As bit was taughtin a ibaraitathat bRav Ḥaya says: Like thismeasure bshall bethe calculations of measures for ball those who rest on Shabbat,i.e., square., bRav Aḥa bar Ya’akov said: One who carriesan object bfour cubits in the public domain is only liable if he carriesit bfourcubits bwith their diagonal.The four cubits mentioned in many places is only the basic measure by which the distance beyond which it is prohibited to carry is calculated. However, in practice, a person is liable only if he carries the object the length of the diagonal of a square with four-cubit sides., bRav Pappa saidthat bRavaonce btested usby asking: With regard to ba pillar in the public domain, tenhandbreadths bhigh and fourhandbreadths bwide, mustthe width bbefour handbreadths bwith their diagonalin order to be regarded a private domain, bor not? And we said to him: Is this notthat which was taught by bRav Ḥaya? As it was taughtin a ibaraita /i: bRav Ḥaya says: Like thismeasure bshall bethat of ball those who rest on Shabbat,indicating that the diagonal is the determining measure for the ihalakhotof rest on Shabbat.,We learned in the mishna: bAnd this isthe meaning of that bwhichthe Sages bsaid: A pauper can establish an ieiruvwith his feet,i.e., one who does not have the bread required to establish an ieiruvmay walk anywhere within his Shabbat limit and acquire residence. bWe havethis leniency in effect bonlyfor ba pauper,who does not have food for two meals. However, one who has bread may only establish residence with bread. Rabbi Yehuda says: This leniency is in effect for both a pauper and a wealthy person., bRav Naḥman said:This bdisputebetween Rabbi Meir and Rabbi Yehuda is bwith regard toa case where the person said: My residence is in bmycurrent blocation. As Rabbi Meir maintains: The primaryordice and establishment bof ieiruv /iis bwith bread. /b
27. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

10a. באונס כאן ברצון ואיבעית אימא הא והא באונס ול"ק כאן באשת כהן כאן באשת ישראל,(זכריה ח, י) וליוצא ולבא אין שלום אמר רב כיון שיוצא אדם מדבר הלכה לדבר מקרא שוב אין לו שלום,ושמואל אמר זה הפורש מתלמוד למשנה ור' יוחנן אמר אפילו מש"ס לש"ס:, big strongמתני׳ /strong /big היתר נדרים פורחין באויר ואין להם על מה שיסמכו,הלכות שבת חגיגות והמעילות הרי הם כהררים התלוין בשערה שהן מקרא מועט והלכות מרובות הדינין והעבודות הטהרות והטמאות ועריות יש להן על מה שיסמכו והן הן גופי תורה:, big strongגמ׳ /strong /big תניא רבי אליעזר אומר יש להם על מה שיסמכו שנאמר (ויקרא כז, ב) כי יפליא (במדבר ו, ב) כי יפליא שתי פעמים אחת הפלאה לאיסור ואחת הפלאה להיתר,רבי יהושע אומר יש להם על מה שיסמכו שנאמר (תהלים צה, יא) אשר נשבעתי באפי באפי נשבעתי וחזרתי בי,ר' יצחק אומר יש להם על מה שיסמכו שנאמר (שמות לה, ה) כל נדיב לבו חנניה בן אחי רבי יהושע אומר יש להם על מה שיסמכו שנאמר (תהלים קיט, קו) נשבעתי ואקיימה לשמור משפטי צדקך,אמר רב יהודה אמר שמואל אי הואי התם אמרי להו דידי עדיפא מדידכו שנאמר (במדבר ל, ג) לא יחל דברו הוא אינו מוחל אבל אחרים מוחלין לו אמר רבא לכולהו אית להו פירכא לבר מדשמואל דלית ליה פירכא,דאי מדר' אליעזר דלמא כדרבי יהודה שאמר משום ר' טרפון דתניא רבי יהודה אומר משום רבי טרפון לעולם אין אחד מהם נזיר שלא ניתנה נזירות אלא להפלאה,אי מדר' יהושע דלמא הכי קאמר באפי נשבעתי ולא הדרנא בי אי מדרבי יצחק דלמא לאפוקי מדשמואל דאמר שמואל גמר בלבו צריך שיוציא בשפתיו והא קמ"ל דאע"ג דלא הוציא בשפתיו,אי מדחנניה בן אחי רבי יהושע דלמא כרב גידל אמר רב דאמר רב גידל אמר רב מנין שנשבעין לקיים את המצוה שנאמר נשבעתי ואקיימה לשמור משפטי צדקך,אלא דשמואל לית ליה פירכא אמר רבא ואיתימא רב נחמן בר יצחק היינו דאמרי אינשי טבא חדא פלפלתא חריפתא ממלי צנא דקרי:,הלכות שבת: מיכתב כתיבן לא צריכא לכדר' אבא דאמר רבי אבא החופר גומא בשבת ואין צריך אלא לעפרה פטור עליה,כמאן כרבי שמעון דאמר מלאכה שאינה צריכה לגופה פטור עליה,אפילו תימא לרבי יהודה התם מתקן הכא מקלקל הוא,מאי כהררין התלויין בשערה 10a. bwith a rape,in which case it is not prohibited for the woman to return to her husband. bThere,it is referring to a woman who had relations bwillfully,and therefore she is forbidden to her husband. bAnd if you wish, saythat bthis and thatare both dealing bwith a rape, andit is still bnot difficult. Here,where the transgression cannot be rectified, it is referring btoone who raped bthe wife of a priest,as it is forbidden for a priest to have relations with his wife once she has intercourse with any other man, even unwillingly. bThere,it is referring btoone who raped bthe wife of an Israelite,in which case there is no prohibition against her returning to her husband.,Since the Gemara mentioned a Torah scholar who abandons the study of Torah, it cites a relevant verse: b“Neither was there any peace to him that went out or came indue to the adversary” (Zechariah 8:10). bRav said: Once a person leavesthe study bof ihalakha /i,i.e., Mishna and Gemara, even bforthe study bof the Torahitself, bhe will no longer have peace.The verses of the Torah are often obscure and it is difficult to learn ihalakhadirectly from them without the aid of the interpretations of the Talmud., bAnd Shmuel said: Thisis referring to bone who leavesthe study bof Talmud tolearn bMishna.Whereas the reasoning of the Talmud is relatively clear, the Mishna cites legal rulings without explaining their reasoning. bAnd Rabbi Yoḥa said:The verse applies bevento one who leaves the study bofone bTalmud forthe other bTalmud,i.e., who leaves off his study of the Jerusalem Talmud to begin the Babylonian Talmud, as he will encounter difficulties with the new style of learning., strongMISHNA: /strong Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The ihalakhotof the bdissolution of vows,when one requests from a Sage to dissolve them, bfly in the air and have nothing to support them,as these ihalakhotare not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition., bThe ihalakhotof Shabbat, Festival peace /b-offerings, band misuseof consecrated property bare like mountains suspended by a hair, as theyhave blittlewritten about them in bthe Torah, andyet the details of their ihalakhotare numerous.The details of bmonetary law,sacrificial brites, ritual purity and impurity, andthe ihalakhotof bthose with whom relations are forbiddenall bhave something to support them,i.e., there is ample basis in the Torah for these ihalakhot /i, band these are the essential parts of Torah. /b, strongGEMARA: /strong bIt is taughtin a ibaraitathat bRabbi Eliezer said:The ihalakhotof the dissolution of vows bhave something to support them, as it is stated: “Whena man shall bclearly uttera vow” (Leviticus 27:2), and: b“Wheneither man or woman shall bclearly uttera vow” (Numbers 6:2), i.e., the words “clearly utter” appear btwice. One clear utterance is for prohibition,i.e., when one states his intention to accept the vow, band one clear utterance is for dissolution,when he provides the Sage with a reason why the vow should no longer apply. This is an allusion in the Torah to the annulment of vows., bRabbi Yehoshualikewise bsays:These ihalakhot bhave something to support them, as it is stated: “Wherefore I swore in My wrath”(Psalms 95:11), meaning: bIn my wrath I swore, and I retracted.This is the basis for the dissolution of vows, in which the one who uttered the vow tells the Sage that he regrets it, as he did so in a moment of anger., bRabbi Yitzḥak says:These ihalakhot bhave something to support them, as it is stated: “Whoever is of a willing heart,let him bring it” (Exodus 35:5). This verse indicates that as long as one retains the same desire to fulfill the vow, he must continue to fulfill it, but if he regrets taking the vow he may arrange for it to be dissolved. bḤaya, son of Rabbi Yehoshua’s brother,also bsays: They have something to support them, as it is stated: “I have sworn, and have fulfilled it, to observe your righteous ordices”(Psalms 119:106). This verse indicates that certain oaths need not be fulfilled, i.e., those that have been dissolved., bRav Yehuda saidthat bShmuel said: If I had been there,sitting with those Sages, I would have bsaid to them: Mysource bis better than yours, as it is stated: “He shall not nullify his word”(Numbers 30:3), from which it may be inferred: bHehimself bcannot nullify his word; however, others,i.e., a Sage, bmay nullifyit bfor himby dissolving his vow. bRava said: For all ofthe suggested sources for the dissolution of vows bthere isa possible brefutation, except for that of Shmuel, for which there is no refutation. /b,Rava elaborates. bAs, ifit is derived bfromthe statement bof Rabbi Eliezer, perhapsthe phrase: “Clearly utter” should be understood bin accordance withthe opinion of bRabbi Yehuda, who saidan alternative interpretation bin the name of Rabbi Tarfon. As it is taughtin a ibaraitawith regard to two people who are arguing whether or not someone who passed before them is a nazirite, each of them declaring that if he is correct he himself will become a nazirite, bRabbi Yehuda says in the name of Rabbi Tarfon: Actually, neither of them is a nazirite, as naziriteship is effected only bymeans of ba clear utteranceand neither party is certain they will be a nazirite at the time of their utterance. He derives this ihalakhafrom this phrase: “Clearly utter.”,Similarly, bifit is derived bfromthe statement bof Rabbi Yehoshua, perhaps this is whatthe verse bis saying: In my wrath I swore and I do not take it back,despite the fact that it was stated in a moment of anger. bIfit is derived bfromthe statement bof Rabbi Yitzḥak, perhapsthe phrase “a willing heart” comes bto excludethe statement bof Shmuel, as Shmuel said:If bone decided in his heartbut did not verbalize a vow, it is insufficient, as bhe must verbally expressit. bAndtherefore bthisphrase bteaches us that even though he did not verbally expressthe vow he is still obligated to fulfill it.,Finally, bifit is derived bfromthe statement bof Rabbi Ḥaya, son of Rabbi Yehoshua’s brother, perhapsthe phrase “and fulfilled it” should be explained bin accordance withthe opinion of bRav Giddel,who said that bRav saida different interpretation of this verse. bAs Rav Giddel saidthat bRav said: From whereis it derived bthatalthough one is already obligated to fulfill all mitzvot bone may take an oath to fulfill a mitzva,and this is not considered an oath taken in vain? bAs it is stated: “I have sworn, and have fulfilled it, to observe Your righteous ordices”(Psalms 119:106).,Rav concludes. bHowever,for bShmuel’ssource bthere is no refutation. Rava said,and bsome sayit was bRav Naḥman bar Yitzḥakwho said: bThisexplains the folk saying bthat people say: One spicy pepper is better than a basketful of squash,as the single pepper has more flavor than all the squash combined.,§ The mishna stated that bthe ihalakhotof Shabbatare like mountains suspended by a hair. The Gemara asks: But the ihalakhotof Shabbat bare written,i.e., the prohibition against performing labor is explicit in the Torah. The Gemara answers: bNo,it is bnecessaryto say this bin accordance withthe opinion of bRabbi Abba. As Rabbi Abba said: One who digs a hole on Shabbat onlybecause he bneeds its dirtand not for the hole itself bis exempt fromliability for that act, as this is not the labor of digging prohibited on Shabbat by Torah law.,The Gemara asks: bIn accordance with whoseopinion did Rabbi Abba issue this ruling? It is bin accordance withthe opinion of bRabbi Shimon, who said:One who performs on Shabbat ba laborthat is bnot necessary for its own sake,i.e., he performs the labor for a purpose other than the direct result of the action, is bexempt fromliability bfor it. /b,The Gemara offers an alternative possibility. This ruling can be explained bevenif byou saythat Rabbi Abba holds bin accordance withthe opinion of bRabbi Yehuda,that one is liable for a labor that is not necessary for its own sake. bThere,in other cases, Rabbi Yehuda deems one liable because his purpose is bcreative. Here,where one is digging the hole for the dirt, the purpose bis destructive,as the action damages the ground. Therefore, Rabbi Yehuda concedes that in this case he is exempt.,The Gemara returns to the mishna. bWhatthen does the mishna mean by the phrase: bLike mountains suspended by a hair? /b
28. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

39b. ממעשה שעשו אנשי טבריא ואסרי להו רבנן בטלה הטמנה בדבר המוסיף הבל ואפילו מבעוד יום אמר עולא הלכה כאנשי טבריא א"ל רב נחמן כבר תברינהו אנשי טבריא לסילונייהו:,מעשה שעשו אנשי טבריא: מאי רחיצה אילימא רחיצת כל גופו אלא חמין שהוחמו בשבת הוא דאסורין הא חמין שהוחמו מע"ש מותרין והתניא חמין שהוחמו מע"ש למחר רוחץ בהן פניו ידיו ורגליו אבל לא כל גופו אלא פניו ידיו ורגליו,אימא סיפא בי"ט כחמין שהוחמו בי"ט ואסורין ברחיצה ומותרין בשתיה לימא תנן סתמא כבית שמאי דתנן בית שמאי אומרים לא יחם אדם חמין לרגליו אא"כ ראויין לשתיה וב"ה מתירין,א"ר איקא בר חנניא להשתטף בהן כל גופו עסקינן והאי תנא הוא דתניא לא ישתטף אדם כל גופו בין בחמין ובין בצונן דברי ר"מ ר"ש מתיר ר' יהודה אומר בחמין אסור בצונן מותר,אמר רב חסדא מחלוקת בכלי אבל בקרקע דברי הכל מותר והא מעשה דאנשי טבריא בקרקע הוה ואסרי להו רבנן אלא אי איתמר הכי איתמר מחלוקת בקרקע אבל בכלי דברי הכל אסור,אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהודה א"ל רב יוסף בפירוש שמיע לך או מכללא שמיע לך מאי כללא דאמר רב תנחום א"ר יוחנן א"ר ינאי אמר (רב) כל מקום שאתה מוצא שנים חלוקין ואחד מכריע הלכה כדברי המכריע חוץ מקולי מטלניות שאף על פי שרבי אליעזר מחמיר ורבי יהושע מיקל ור' עקיבא מכריע אין הלכה כדברי המכריע חדא דרבי עקיבא תלמיד הוא ועוד הא 39b. bFromthis baction performed by the people of Tiberias and thefact that the bSages prohibited themfrom using the water, the conclusion is that the practice of binsulatinga pot bin something that increases the heatover the course of Shabbat was babolishedon Shabbat. bAndnot only is it prohibited to do so on Shabbat itself, but it is also prohibited bwhile it is still daybefore Shabbat. Running pipes of cold water through hot water is similar to insulating water in something that adds heat. bUlla said: The ihalakhais in accordance with the people of Tiberias. Rav Naḥman said to him: The people of Tiberias have already broken their pipes.Even they reconsidered their position.,We learned in the mishna with regard to the bincident,which related bwhat the people of Tiberias did,that the legal status of water that was heated in the Tiberias hot springs is like that of water heated on Shabbat, and it is prohibited for use in bathing. The Gemara clarifies this matter: bWhattype of bbathingis this? bIf you saythat it is referring to bbathing one’s entire body,that is difficult. That would indicate that only bwater heated on Shabbat is prohibitedfor use in bathing one’s entire body; however, bathing one’s entire body in bhot water heated before Shabbat is permitted.That cannot be. bWasn’t it taughtin a ibaraita /i: With regard to bhot water that was heated on Shabbat eve, one mayuse bit the next dayto bwash his face, his hands, and his feetincrementally; bhowever, notto wash bhis entire body? Rather,it must be that the bathing prohibited in the mishna with water heated on Shabbat is, in fact, washing bhis face, his hands, and his feet. /b,However, if so, bsaythe blatter clauseof the mishna: bOn a Festival,the legal status of the water is blikethat of bwater that was heatedby fire bon a Festival, and it is prohibited for bathing and permitted for drinking.Even on a Festival, washing one’s face, hands, and feet is prohibited with this hot water. If so, blet us saythat bwe learned the unattributed mishna in accordance withthe opinion of bBeit Shammai. As we learnedin a mishna, bBeit Shammai say: A person may not heat water for his feeton a Festival bunless it isalso bfit for drinking, and Beit Hillel permitdoing so. According to Beit Hillel, it is permitted to heat water on a Festival for the purpose of washing one’s feet. According to the proposed interpretation of the term bathing in the mishna, as referring to washing one’s face, hands, and feet, our mishna is in accordance with the opinion of Beit Shammai. This is problematic, as the halakhic opinion of Beit Shammai is rejected and only rarely cited in an unattributed mishna., bRav Ika bar Ḥaya said:In our mishna, bwe are dealing withwater that was heated in order bto rinse one’s entire body with it.Rinsing does not have the same legal status as bathing. bAndthat which we learned in the mishna: Water that was heated on Shabbat is prohibited for bathing, from which it can be inferred that water heated before Shabbat is permitted for bathing on Shabbat, bisin accordance with the opinion of bthis itanna /i,the opinion of Rabbi Shimon in the iTosefta /i. bAs it was taughtin a iTosefta /i: bOne may neither rinse his entire body with hot water,even if it was heated before Shabbat, bnor with cold water;this is bthe statement of Rabbi Meir. Rabbi Shimon permits doing soeven with hot water because it was heated before Shabbat. bRabbi Yehuda says: With hot water,it is bprohibited; with cold water,it is bpermitted.According to Rabbi Shimon, it is completely prohibited to rinse with water that was heated on Shabbat itself. Consequently, our mishna, which does not differentiate between hot and cold water, is in accordance with the opinion of Rabbi Shimon., bRav Ḥisda said:This bdisputeover washing with water heated before Shabbat is specifically with regard to water bin a vessel,as one might mistakenly think that it was heated on Shabbat, and there is then concern lest one permit the use of water heated with fire on Shabbat. bHowever,when the water was collected bin the ground, everyone agrees that it is permitted.The Gemara challenges this: bWasn’t the incidentinvolving bthe people of Tiberiaswith regard to water bin the ground, andnevertheless bthe Sages prohibited it? Rather, if this was stated, this is what was stated,i.e., this is the correct version of Rav Ḥisda’s statement: This bdisputeis specifically when the water is collected bin the ground. However,when it is bin a vessel, everyone agrees that it is prohibited. /b, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: The ihalakha /iin this dispute is bin accordance withthe opinion of bRabbi Yehuda. Rav Yosef said to him:Did byou learnthis from Rabbi Yoḥa bexplicitly, ordid byou learnit bby inferencefrom something else that he said? The Gemara remarks: bWhatwas the statement of Rabbi Yoḥa from which this conclusion could be binferred? As Rav Tanḥum saidthat bRabbi Yoḥa saidthat bRabbi Yannai saidthat bRav said: Every place that you find twowho bdisagreeand each one of them establishes his opinion in a series of cases, band oneof the Sages, a third one, adopts a bcompromiseopinion and says that in some cases the ihalakhais in accordance with one, and in some cases the ihalakhais in accordance with the other, the ihalakhais in accordance withthe opinion of bthe compromiser.This principle holds true bexcept forthe case of the ritual impurity of binsignificant stripsof material. In that case, beven though Rabbi Eliezer is stringent, and Rabbi Yehoshua is lenient, and Rabbi Akiva compromises, the ihalakhais not in accordance with the statement of the compromiser: First,because bRabbi Akiva is a studentof Rabbi Eliezer and Rabbi Yehoshua and lacks the authority to decide between the opinions of his rabbis. bAnd furthermore, didn’t /b
29. Anon., 4 Ezra, 6.23

6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified.
30. Anon., Apocalypse of Abraham, 31.1



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 622
amos Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 145, 173
amulets, jewish elite rhetoric on Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
apocrypha Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 146
apodictic law Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 187, 188, 216
aramaic Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 173
ben sira Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 173
blow, trumpet, of Levison, The Greek Life of Adam and Eve (2023) 622
call narrative DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
carrying, prohibited on sabbath, biblical referents, in dead dea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 173, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 194, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205
carrying, prohibited on sabbath, biblical referents, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 207, 209, 210, 212, 213, 215
carrying, prohibited on sabbath, biblical referents Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 177, 178, 179, 180, 190, 191, 192, 193, 194
cloud Levison, The Greek Life of Adam and Eve (2023) 622
constitution Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
damascus document Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
dead sea scrolls Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
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
edessa Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 100
egypt Levison, The Greek Life of Adam and Eve (2023) 622
eschatological Levison, The Greek Life of Adam and Eve (2023) 622
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
exegesis, inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 191
exorcism and demons, elite rhetoric on Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
exorcism and demons, ritual words Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
formal structure of law in dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 187, 200, 201, 202
god, lawgiver Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
hades Levison, The Greek Life of Adam and Eve (2023) 622
halakhah, origins of Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 129, 135
halakhah, sabbath halakhah Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 135
hebrew bible/old testament, inner-biblical interpretation in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 191
hermeneutical method, intention in law Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 198
hermeneutical method, inversion (literary) Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 183, 184, 185, 201, 252
inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 191
inscriptions, aramaic and hebrew, absent from some amulet types Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
intercession Levison, The Greek Life of Adam and Eve (2023) 622
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
interpretation, pre-rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
isaac Levison, The Greek Life of Adam and Eve (2023) 622
isaiah DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
israel Levison, The Greek Life of Adam and Eve (2023) 622
jacob Levison, The Greek Life of Adam and Eve (2023) 622
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
jerusalem Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
jesus, and torah observance Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
jewelry amulets, bracelets Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
jewish elite rhetoric, amulets and tefillin Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
jewish elite rhetoric, miracles, legitimacy of Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
jewish elite rhetoric, sabbath restrictions Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
jewish elite rhetoric Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
josephus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
judaea Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 129
judgment Levison, The Greek Life of Adam and Eve (2023) 622
law, ancient israel Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 213
legal-exegetical method Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 17
marriage Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 249
matthew, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
midrash halakhah Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 251
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
mishnah, and common judaism Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 129
moses Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 177, 212; Levison, The Greek Life of Adam and Eve (2023) 622
muqṣe Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 176, 198
nomos Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
non-pentateuchal scripture, appeal to, rabbinic rejection of Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 209, 213, 249, 251
non-pentateuchal scripture, appeal to Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 17, 209, 213, 216, 249, 251
paraphrase Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 176, 177, 210, 216, 249
pentateuchal Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 17, 216
pharaoh Levison, The Greek Life of Adam and Eve (2023) 622
pharisees Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
philo Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 129, 135
philo of alexandria Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 622
politics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
prooftexts, non-pentateuchal Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 17, 216, 252
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
prophets (nebi'im, canonical division)" Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 251
rabbinic exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 191
rabbinic judaism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
rabbis Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
righteousness Levison, The Greek Life of Adam and Eve (2023) 622
sabbath Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191
sabbath boundary Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 188
sabbath code Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 188
sadducee Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 95
samaritan Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 95
samuel DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 109
scholasticism, rabbinic Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 135
semantic reformulation Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 252
sentencing, adam, of Levison, The Greek Life of Adam and Eve (2023) 622
shabbat Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 95, 100
sinai, lawgiving Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7; Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 179
sinner Levison, The Greek Life of Adam and Eve (2023) 622
targum Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 212
temple, in jerusalem Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
textual authority Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 249, 251, 252
thoughts, prohibition of, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 209
torah, constitution Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 7
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395
travel on sabbath' Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 188
travel on sabbath Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 187, 209, 210, 212
trumpet Levison, The Greek Life of Adam and Eve (2023) 622
wind, four Levison, The Greek Life of Adam and Eve (2023) 622
writings (ketubim, canonical division) Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 251
yose, rabbi Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 191