1. Septuagint, Tobit, 1.10 (10th cent. BCE - 2nd cent. BCE)
| 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; |
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2. Hebrew Bible, Deuteronomy, 28.1, 28.15 (9th cent. BCE - 3rd cent. BCE)
| 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ | 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee." |
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3. Hebrew Bible, Genesis, 37.29, 37.34, 44.13 (9th cent. BCE - 3rd cent. BCE)
| 37.29. וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃ 37.34. וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃ 44.13. וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל־חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה׃ | 37.29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes." 37.34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days." 44.13. And they rent their clothes, and laded every man his ass, and returned to the city." |
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4. Hebrew Bible, Job, 1.20, 42.6 (9th cent. BCE - 3rd cent. BCE)
| 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ | 1.20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped;" 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes." |
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5. Hebrew Bible, 1 Samuel, 4.12 (8th cent. BCE - 5th cent. BCE)
| 4.12. וַיָּרָץ אִישׁ־בִּנְיָמִן מֵהַמַּעֲרָכָה וַיָּבֹא שִׁלֹה בַּיּוֹם הַהוּא וּמַדָּיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ׃ | 4.12. And there ran a man of Binyamin out of the army, and came to Shilo the same day with his clothes rent, and with earth upon his head." |
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6. Hebrew Bible, 2 Samuel, 1.2, 1.11, 3.31, 13.19 (8th cent. BCE - 5th cent. BCE)
| 1.2. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וְהִנֵּה אִישׁ בָּא מִן־הַמַּחֲנֶה מֵעִם שָׁאוּל וּבְגָדָיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ וַיְהִי בְּבֹאוֹ אֶל־דָּוִד וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃ 1.2. אַל־תַּגִּידוּ בְגַת אַל־תְּבַשְּׂרוּ בְּחוּצֹת אַשְׁקְלוֹן פֶּן־תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן־תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים׃ 1.11. וַיַּחֲזֵק דָּוִד בבגדו [בִּבְגָדָיו] וַיִּקְרָעֵם וְגַם כָּל־הָאֲנָשִׁים אֲשֶׁר אִתּוֹ׃ 3.31. וַיֹּאמֶר דָּוִד אֶל־יוֹאָב וְאֶל־כָּל־הָעָם אֲשֶׁר־אִתּוֹ קִרְעוּ בִגְדֵיכֶם וְחִגְרוּ שַׂקִּים וְסִפְדוּ לִפְנֵי אַבְנֵר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה׃ 13.19. וַתִּקַּח תָּמָר אֵפֶר עַל־רֹאשָׁהּ וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה וַתָּשֶׂם יָדָהּ עַל־רֹאשָׁהּ וַתֵּלֶךְ הָלוֹךְ וְזָעָקָה׃ | 1.2. it came to pass on the third day, that, behold, a man came out of the camp from Sha᾽ul, with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and bowed down." 1.11. Then David took hold of his clothes, and rent them; and likewise all the men that were with him:" 3.31. And David said to Yo᾽av, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and mourn before Avner. And king David himself followed the bier." 13.19. And Tamar put ashes on her head, and tore her long sleeved garment that was on her, and laid her hand on her head, crying aloud as she went." |
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7. Hebrew Bible, Isaiah, 1.10-1.17, 40.11, 41.2-41.4, 44.28, 45.1, 47.6, 49.17-49.18, 49.20, 49.22, 50.1, 51.3, 52.2, 52.7, 52.11-52.12, 54.1, 54.4, 54.7, 54.11-54.12, 55.1, 55.12, 60.1, 60.4, 60.7, 60.9, 60.14-60.16, 61.10 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3. יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 44.28. הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ 49.17. מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃ 49.18. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 50.1. מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃ 50.1. כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃ 51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ 52.2. הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 55.1. כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃ 55.1. הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.7. כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ 60.9. כִּי־לִי אִיִּים יְקַוּוּ וָאֳנִיּוֹת תַּרְשִׁישׁ בָּרִאשֹׁנָה לְהָבִיא בָנַיִךְ מֵרָחוֹק כַּסְפָּם וּזְהָבָם אִתָּם לְשֵׁם יְהוָה אֱלֹהַיִךְ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 60.14. וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃ 60.15. תַּחַת הֱיוֹתֵךְ עֲזוּבָה וּשְׂנוּאָה וְאֵין עוֹבֵר וְשַׂמְתִּיךְ לִגְאוֹן עוֹלָם מְשׂוֹשׂ דּוֹר וָדוֹר׃ 60.16. וְיָנַקְתְּ חֲלֵב גּוֹיִם וְשֹׁד מְלָכִים תִּינָקִי וְיָדַעַתְּ כִּי אֲנִי יְהוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב׃ | 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah." 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck." 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble." 41.3. He pursueth them, and passeth on safely; The way with his feet he treadeth not." 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same." 44.28. That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’" 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:" 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke." 49.17. Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee." 49.18. Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride." 49.20. The children of thy bereavement Shall yet say in thine ears: ‘The place is too strait for me; Give place to me that I may dwell.’" 49.22. Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders." 50.1. Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away." 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody." 52.2. Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward." 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." 55.1. Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price." 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side." 60.7. All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house." 60.9. Surely the isles shall wait for Me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the LORD thy God, And for the Holy One of Israel, because He hath glorified thee." 60.14. And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel." 60.15. Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations." 60.16. Thou shalt also suck the milk of the nations, And shalt suck the breast of kings; And thou shalt know that I the LORD am thy Saviour, And I, the Mighty One of Jacob, thy Redeemer." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." |
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8. Hebrew Bible, Joshua, 7.6 (8th cent. BCE - 5th cent. BCE)
| 7.6. וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃ | 7.6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads." |
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9. Hebrew Bible, Judges, 11.35 (8th cent. BCE - 5th cent. BCE)
| 11.35. וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃ | 11.35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back." |
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10. Hebrew Bible, Lamentations, 1.1-1.5, 1.8-1.15, 1.17-1.18, 1.21, 2.1-2.6, 2.8-2.13, 2.15, 2.17-2.18, 2.20, 2.22, 3.1-3.3, 3.6, 3.16-3.18, 3.42, 4.4-4.11, 4.13, 4.18, 5.4-5.5, 5.7, 5.9-5.13, 5.16, 5.18 (8th cent. BCE - 5th cent. BCE)
| 1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.11. כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃ 1.12. לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃ 1.13. מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.17. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 1.21. שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃ 2.1. אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃ 2.1. יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃ 2.2. בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃ 2.2. רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃ 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.4. דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃ 2.5. הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.8. חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃ 2.9. טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃ 2.11. כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה׃ 2.12. לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם׃ 2.13. מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלִַם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ׃ 2.15. סָפְקוּ עָלַיִךְ כַּפַּיִם כָּל־עֹבְרֵי דֶרֶךְ שָׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלִָם הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכָל־הָאָרֶץ׃ 2.17. עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃ 2.18. צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ׃ 2.22. תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃ 3.1. דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃ 3.1. אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃ 3.2. אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃ 3.2. זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃ 3.3. אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃ 3.3. יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃ 3.6. בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם׃ 3.6. רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי׃ 3.16. וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃ 3.17. וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃ 3.18. וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 4.4. דָּבַק לְשׁוֹן יוֹנֵק אֶל־חכּוֹ בַּצָּמָא עוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃ 4.5. הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת׃ 4.6. וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃ 4.7. זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃ 4.8. חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵץ׃ 4.9. טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃ 4.11. כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃ 4.13. מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ 4.18. צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃ 5.4. מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃ 5.5. עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.9. בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃ 5.11. נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃ 5.12. שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃ 5.13. בַּחוּרִים טְחוֹן נָשָׂאוּ וּנְעָרִים בָּעֵץ כָּשָׁלוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃ | 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries." 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly." 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)" 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away." 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t" 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t" 1.11. All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. " 1.12. All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. " 1.13. From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. " 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand." 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah." 1.17. Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them." 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity." 1.21. They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me." 2.1. How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger." 2.2. The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof." 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about." 2.4. He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire." 2.5. The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning." 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest." 2.8. The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together." 2.9. Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD." 2.10. They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground." 2.11. Mine eyes do fail with tears, Mine inwards burn, My liver is poured upon the earth, For the breach of the daughter of my people; Because the young children and the sucklings swoon In the broad places of the city." 2.12. They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom." 2.13. What shall I take to witness for thee? What shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; Who can heal thee?" 2.15. All that pass by clap Their hands at thee; They hiss and wag their head At the daughter of Jerusalem: ‘Is this the city that men called The perfection of beauty, The joy of the whole earth?’ ." 2.17. The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries." 2.18. Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease." 2.20. ’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?" 2.22. Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’" 3.1. I am the man that hath seen affliction By the rod of His wrath." 3.2. He hath led me and caused me to walk in darkness and not in light." 3.3. Surely against me He turneth His hand again and again all the day." 3.6. He hath made me to dwell in dark places, As those that have been long dead. ." 3.16. He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes." 3.17. And my soul is removed far off from peace, I forgot prosperity." 3.18. And I said: ‘My strength is perished, And mine expectation from the LORD.’" 3.42. We have transgressed and have rebelled; Thou hast not pardoned." 4.4. The tongue of the sucking child cleaveth To the roof of his mouth for thirst; The young children ask bread, And none breaketh it unto them." 4.5. They that did feed on dainties Are desolate in the streets; They that were brought up in scarlet Embrace dunghills." 4.6. For the iniquity of the daughter of my people is greater Than the sin of Sodom, That was overthrown as in a moment, And no hands fell upon her." 4.7. Her princes were purer than snow, They were whiter than milk, They were more ruddy in body than rubies, Their polishing was as of sapphire;" 4.8. Their visage is blacker than a coal; They are not known in the streets; Their skin is shrivelled upon their bones; It is withered, it is become like a stick." 4.9. They that are slain with the sword are better Than they that are slain with hunger; For these pine away, stricken through, For want of the fruits of the field." 4.10. The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people." 4.11. The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof." 4.13. It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her." 4.18. They hunt our steps, That we cannot go in our broad places; Our end is near, our days are fulfilled; For our end is come." 5.4. We have drunk our water for money; Our wood cometh to us for price." 5.5. To our very necks we are pursued; We labour, and have no rest." 5.7. Our fathers have sinned, and are not; And we have borne their iniquities." 5.9. We get our bread with the peril of our lives Because of the sword of the wilderness." 5.10. Our skin is hot like an oven Because of the burning heat of famine." 5.11. They have ravished the women in Zion, The maidens in the cities of Judah." 5.12. Princes are hanged up by their hand; The faces of elders are not honoured." 5.13. The young men have borne the mill, And the children have stumbled under the wood." 5.16. The crown is fallen from our head; Woe unto us! for we have sinned." 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it." |
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11. Homer, Iliad, 18.23-18.24 (8th cent. BCE - 7th cent. BCE)
| 18.23. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.24. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust |
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12. Hebrew Bible, Ezekiel, 4.12, 27.30 (6th cent. BCE - 5th cent. BCE)
| 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ | 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’" 27.30. And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes;" |
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13. Hebrew Bible, 2 Chronicles, 23.13 (5th cent. BCE - 3rd cent. BCE)
| 23.13. וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃ | 23.13. and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’" |
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14. Hebrew Bible, Ezra, 9.3 (5th cent. BCE - 4th cent. BCE)
| 9.3. וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃ | 9.3. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled." |
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15. Hebrew Bible, Nehemiah, 9.1 (5th cent. BCE - 4th cent. BCE)
| 9.1. וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃ 9.1. וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃ | 9.1. Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them." |
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16. Septuagint, Tobit, 1.10 (4th cent. BCE - 2nd cent. BCE)
| 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; |
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17. Anon., Testament of Joseph, 5.2 (2nd cent. BCE - 2nd cent. CE)
| 5.2. I therefore, when I heard this, rent my garments, and said unto her: Woman, reverence God, and do not this evil deed, lest thou be destroyed; for know indeed that I will declare this thy device unto all men. |
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18. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE)
| 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." |
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19. Septuagint, 1 Maccabees, 2.14, 3.47, 11.71 (2nd cent. BCE - 2nd cent. BCE)
| 2.14. And Mattathias and his sons rent their clothes, put on sackcloth, and mourned greatly. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 11.71. Jonathan rent his garments and put dust on his head, and prayed. |
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20. Septuagint, 2 Maccabees, 10.25, 14.15 (2nd cent. BCE - 2nd cent. BCE)
| 10.25. As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.' 14.15. When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.' |
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21. Septuagint, Judith, 4.11, 4.13-4.15, 9.1, 14.16, 14.19 (2nd cent. BCE - 0th cent. CE)
| 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said 14.16. And he cried out with a loud voice and wept and groaned and shouted, and rent his garments. 14.19. When the leaders of the Assyrian army heard this, they rent their tunics and were greatly dismayed, and their loud cries and shouts arose in the midst of the camp. |
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22. Septuagint, 3 Maccabees, 1.18 (2nd cent. BCE - 2nd cent. BCE)
| 1.18. The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations. |
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23. Anon., 2 Baruch, 9.1 (1st cent. CE - 2nd cent. CE)
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24. Josephus Flavius, Jewish Antiquities, 3.322 (1st cent. CE - 1st cent. CE)
| 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. |
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25. Josephus Flavius, Jewish War, 2.316 (1st cent. CE - 1st cent. CE)
| 2.316. at which the men of power were affrighted, together with the high priests, and rent their garments, and fell down before each of them, and besought them to leave off, and not to provoke Florus to some incurable procedure, besides what they had already suffered. |
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26. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE)
| 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”" |
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27. New Testament, Acts, 14.14 (1st cent. CE - 2nd cent. CE)
| 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out |
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28. New Testament, Apocalypse, 18.19 (1st cent. CE - 1st cent. CE)
| 18.19. They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate. |
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29. New Testament, Hebrews, 9.22 (1st cent. CE - 1st cent. CE)
| 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. |
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30. New Testament, Mark, 14.63 (1st cent. CE - 1st cent. CE)
| 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? |
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31. New Testament, Matthew, 26.63 (1st cent. CE - 1st cent. CE)
| 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God. |
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32. Babylonian Talmud, Moed Qatan, 26a (3rd cent. CE - 6th cent. CE)
| 26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא | 26a. bAnd these are the rentsof mourning bthat may never beproperly bmended: One who rendshis garments bforthe death bhis father, or for his mother, or for his teacher who taught him Torah, or forthe iNasi /i, or forthe bpresident of the court; or uponhearing bevil tidings; orhearing God’s bname being blessed,which is a euphemism for hearing God’s name being cursed; bor when a Torah scroll has been burned; or uponseeing bthe cities of Judeathat were destroyed bor thedestroyed bTemple or Jerusalemin ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: bHefirst brendshis garments bfor the Temple andthen bextendsthe rent bfor Jerusalem. /b,The Gemara elaborates upon the ihalakhotmentioned in this ibaraita /i: bFrom where do wederive that one must rend his clothing for bhis father, his mother, and his teacher who taught him Torah? As it is writtenwith regard to the prophet Elijah, when he ascended to Heaven in a tempest: b“And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen”(II Kings 2:12). The Gemara interprets this verse as follows: b“My father, my father”; thiscomes to teach that one must rend his garments for the death of bhis father or mother. “The chariots of Israel and their horsemen”; thiscomes to include also bone’s teacher who taught him Torah. /b,The Gemara asks: bFrom wheremay it bbe inferredthat this is referring to one’s teacher? The Gemara explains: bAsthe verse bwas translated by Rav Yosef: My teacher, my teacher, who was better forthe protection of the bJewish people with his prayers thanan army with bchariots and horsemen. /b, bAnd from where do wederive that these rents bare neverto be properly bmended? As it is written: “And he took hold of his own clothes, and rent them in two pieces”(II Kings 2:12). bFrom the fact thatit bis stated: “And he rent them,” do I not know thathe rent them bin twopieces? bRather,when the verse adds that they were torn into two pieces, bit teaches that they must remain torn in twopieces bforever.Accordingly, this rent must never be properly mended., bReish Lakish said to Rabbi Yoḥa:But isn’t bElijahstill balive?Why, then, did Elisha rend his garments for him? bHe said to him: Since it is written: “And he saw him no more”(II Kings 2:12), Elijah was bconsidered dead fromElisha’s perspective, and so Elisha rent his clothing for him.,§ bFrom where do wederive that one must rend his clothing for the death of the iNasiorthe bpresident of the court andupon hearing bevil tidings? As it is written,when David heard about the defeat of Israel and the death of Saul and his sons: b“Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword”(II Samuel 1:11–12).,The Gemara explains how the aforementioned ihalakhotare derived from the verse: b“Saul”; this isa reference to the iNasi /i,as Saul was king of Israel. b“Jonathan”; this isa reference to the bpresident of the court. “For the people of the Lord, and for the house of the Israel”; these area reference to bevil tidings. /b, bRav bar Shaba said to Rav Kahana: Butperhaps you can bsaythat one need not rend his clothing buntil all thesecalamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. bHe said to him:The repetition of the word “for”: b“ForSaul,” b“forJonathan,” and “for the people of the Lord” bdivides the matterand teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: bBut do weactually brendour clothing upon hearing bevil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, andShmuel bdid not rendhis clothing?The Gemara answers: bThey saidthat one must rend his clothing upon hearing evil tidings bonlyin a case where the calamity involved bthe majority of the communityof Israel band resembles the incident that occurredwhen Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: bDid King Shapurreally bkill Jews? But didn’t King Shapur say to Shmuel: I havea blessing bcoming to me, for I have never killed a Jew?The Gemara answers: King Shapur never instigated the killing of Jews; bthere,however, bthey brought it upon themselves, as Rabbi Ami saidin an exaggerated manner: bDue to the noise of theharp bstringsof bMezigat Caesarea, the walls of Laodicea were breached,for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the ibaraita /i: bFrom where do wederive that one must rend his garments buponhearing God’s bname being blessed,i.e., cursed? bAs it is writtenwith regard to the blasphemous words said by Rab-shakeh: b“Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent”(II Kings 18:37)., bThe Sages taughta ibaraitawith regard to this issue: Both bone whoactually bhearsthe curse band one who hears from the mouth ofthe one bwho heardthe curse bare obligated to rendtheir garments. bBut the witnesseswho testify against the person who uttered the blasphemy bare not obligated to rendtheir clothing when they testify as to what they heard bbecause they already renttheir clothing bwhen they heardthe curse the first time.,The Gemara asks: bWhatdifference bdoesit make that they rent their garments bwhen they heardthe curse the first time? bDidn’t they hearit again bnow?The Gemara rejects this argument: bThis will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes”(II Kings 19:1). This indicates that bthe king renthis garments, bbutthose who reported the blasphemy to him bdid not rendtheirs, as they had already rent their garments the first time., bAnd from where do wederive that these rents bmay not beproperly bmended? This is derivedby way of a verbal analogy between the verb brendingused here with regard to Hezekiah and the verb brendingused in the case of Elijah and Elisha.,§ bFrom where do wederive that one must rend his garments when ba Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier”(Jeremiah 36:23). With regard to the verse itself the Gemara asks: bWhatis meant by b“three or four leaves,”and why did he cut the book only at that point?,The Gemara explains: bThey said to Jehoiakim: Jeremiah has written a book of Lamentationsover the future downfall and destruction of Jerusalem. bHe said to them: What is written in it?They read him the first verse: b“How does the city sit solitary”(Lamentations 1:1). bHe said to them: I am king,and this does not apply to me. bThey read himthe second verse: b“She weeps sore in the night”(Lamentations 1:2). He said to them: bI am king,and this does not apply to me. They read him the third verse: b“Judah is gone into exile due to affliction”(Lamentations 1:3). He said to them: bI am king.They read to him: b“The ways of Zion do mourn”(Lamentations 1:4). He said to them: bI am king.These are the four leaves, or verses, that he read first.,They read him an additional verse: b“Her adversaries have become the chief”(Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, bhe said to them: Who saidthis? They said to him: This is the continuation of the verse: b“For the Lord has afflicted her for the multitude of her transgressions”(Lamentations 1:5). bImmediately, he cut out all the namesof God bfromthe book band burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments,neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). bBy inference,this shows bthatthey bwere required to rendtheir clothing when they saw this., bRav Pappa said to Abaye:Perhaps you can bsaythat they should have rent their garments bdue to the evil tidingscontained in the scroll and not because of the destruction of the book? Abaye bsaid to him: Were they evil tidings at that time?This was a prophecy and not an account of current events., bRabbi Ḥelbo saidthat bRav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchmentthat was damaged band one for the writing, as it is stated:“Then the word of the Lord came to Jeremiah, bafter the king had burned the scroll and the words”(Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that bRabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba.Rabbi Abba bneeded to relieve himself. He removed his phylacteriesfrom his head and bplaced them on the cushionon which he was sitting. bAn ostrich came and wanted to swallowthe phylacteries., bHe said: Now,had it succeeded to swallow it, bI would have been obligated to make two rents. He said to him: From where do youderive bthis? There was an incident in which Iwas involved band I came before Rav Mattanaasking what to do, bbut he did not havean answer readily available. bIthen bcame before Rav Yehuda, and he said to me: Shmuel said as follows: They saidthat one is obligated to rend his clothing bonlywhen a Torah scroll or some other sacred book is torn bby force, and it resembles the incident that occurredwith Jehoiakim.,§ bFrom where do wederive that one must rend his garments upon seeing bthe cities of Judeain ruin? bAs it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord”(Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction., bRabbi Ḥelbo saidthat bUlla Bira’a saidthat bRabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness”(Isaiah 64:9), bandthen brendshis garments. One who sees bJerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation”(Isaiah 64:9), bandthen brendshis garments. One who sees bthe Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” ( /bIsaiah 64:10), bandthen brendshis garments.,It was taught in the ibaraita /i: bHefirst brendshis garments bfor the Temple andthen bextendsthe rent bfor Jerusalem. And they raise a contradictionfrom another ibaraitathat states: Both bone who hearsthat Jerusalem is in ruin band one who seesthe destruction, bonce he reachesMount bScopus [ iTzofim /i], rendshis garments. bAnd he rendshis garments bfor the Temple separately and for Jerusalem separately. /b,The Gemara answers: bThis is not difficult. This ibaraita /i, which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where bone reached the Temple first,before seeing the rest of Jerusalem, and saw it in ruin. bThat ibaraita /i, which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where bone reached Jerusalem first,and only afterward the Temple.,§ bThe Sages taughtthe following ibaraita /i: bAnd all of theserents, bone may tack themtogether with loose stitches, band hem them, and gather them, and fix themwith imprecise bladder-likestitches. bBut one may not mend themwith precise stitches., bRav Ḥisda said: /b |
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33. Babylonian Talmud, Sanhedrin, 105a (3rd cent. CE - 6th cent. CE)
| 105a. דקאתי מיהודה מואב סיר רחצי זה גחזי שלקה על עסקי רחיצה על אדום אשליך נעלי זה דואג האדומי עלי פלשת התרועעי אמרו מלאכי השרת לפני הקב"ה רבש"ע אם יבא דוד שהרג את הפלשתי והוריש את בניך גת מה אתה עושה לו אמר להן עלי לעשותן ריעים זה לזה,(ירמיהו ח, ה) מדוע שובבה העם הזה ירושלים משובה נצחת וגו' אמר רב תשובה נצחת השיבה כנסת ישראל לנביא אמר להן נביא לישראל חזרו בתשובה אבותיכם שחטאו היכן הם אמרו להן ונביאיכם שלא חטאו היכן הם שנאמר (זכריה א, ה) אבותיכם איה הם והנביאים הלעולם יחיו אמר להן (אבותיכם) חזרו והודו שנאמר (זכריה א, ו) אך דברי וחוקי אשר צויתי את עבדי הנביאים וגו',שמואל אמר באו עשרה בני אדם וישבו לפניו אמר להן חזרו בתשובה אמרו לו עבד שמכרו רבו ואשה שגרשה בעלה כלום יש לזה על זה כלום אמר לו הקב"ה לנביא לך אמור להן (ישעיהו נ, א) איזה ספר כריתות אמכם אשר שלחתיה או מי מנושי אשר מכרתי אתכם לו הן בעונותיכם נמכרתם ובפשעכם שלחה אמכם,והיינו דאמר ריש לקיש מאי דכתיב דוד עבדי (ירמיהו מג, י) נבוכדנצר עבדי גלוי וידוע לפני מי שאמר והיה העולם שעתידין ישראל לומר כך לפיכך הקדים הקב"ה וקראו עבדו עבד שקנה נכסים עבד למי נכסים למי,(יחזקאל כ, לב) והעולה על רוחכם היה לא תהיה אשר אתם אומרים נהיה כגוים כמשפחות הארצות לשרת עץ ואבן חי אני נאם ה' אלהים אם לא ביד חזקה ובזרוע נטויה ובחימה שפוכה אמלוך עליכם אמר רב נחמן כל כי האי ריתחא לירתח רחמנא עלן ולפרוקינן,(ישעיהו כח, כו) ויסרו למשפט אלהיו יורנו אמר רבה בר בר חנה אמר להן נביא לישראל חזרו בתשובה אמרו לו אין אנו יכולין יצר הרע שולט בנו אמר להם יסרו יצריכם אמרו לו אלהיו יורנו:,ארבעה הדיוטות בלעם ודואג ואחיתופל וגחזי: בלעם בלא עם דבר אחר בלעם שבלה עם בן בעור שבא על בעיר,תנא הוא בעור הוא כושן רשעתים הוא לבן הארמי בעור שבא על בעיר כושן רשעתים דעבד שתי רשעיות בישראל אחת בימי יעקב ואחת בימי שפוט השופטים ומה שמו לבן הארמי שמו,כתיב (במדבר כב, ה) בן בעור וכתיב (במדבר כד, ג) בנו בעור אמר רבי יוחנן אביו בנו הוא לו בנביאות,בלעם הוא דלא אתי לעלמא דאתי הא אחריני אתו מתניתין מני,רבי יהושע היא דתניא ר"א אומר (תהלים ט, יח) ישובו רשעים לשאולה כל גוים שכחי אלהים ישובו רשעים לשאולה אלו פושעי ישראל כל גוים שכחי אלהים אלו פושעי עובדי כוכבים דברי ר"א אמר לו ר' יהושע וכי נאמר בכל גוים והלא לא נאמר אלא כל גוים שכחי אלהים אלא ישובו רשעים לשאולה מאן נינהו כל גוים שכחי אלהים,ואף אותו רשע נתן סימן בעצמו אמר (במדבר כג, י) תמות נפשי מות ישרים אם תמות נפשי מות ישרים תהא אחריתי כמוהו ואם לאו הנני הולך לעמי,וילכו זקני מואב וזקני מדין תנא מדין ומואב לא היה להם שלום מעולם משל לשני כלבים שהיו בעדר והיו צהובין זה לזה בא זאב על האחד אמר האחד אם איני עוזרו היום הורג אותו ולמחר בא עלי הלכו שניהם והרגו הזאב אמר רב פפא היינו דאמרי אינשי כרכושתא ושונרא עבדו הלולא מתרבא דביש גדא,(במדבר כב, ח) וישבו שרי מואב עם בלעם ושרי מדין להיכן אזול כיון דאמר להו (במדבר כב, ח) לינו פה הלילה והשבותי אתכם דבר אמרו כלום יש אב ששונא את בנו,אמר רב נחמן חוצפא אפילו כלפי שמיא מהני מעיקרא כתיב לא תלך עמהם ולבסוף כתיב קום לך אתם אמר רב ששת חוצפא מלכותא בלא תאגא היא דכתיב (שמואל ב ג, לט) ואנכי היום רך ומשוח מלך והאנשים האלה בני צרויה קשים ממני וגו',א"ר יוחנן בלעם חיגר ברגלו אחת היה שנאמר (במדבר כג, ג) וילך שפי שמשון בשתי רגליו שנאמר (בראשית מט, יז) שפיפון עלי אורח הנושך עקבי סוס בלעם סומא באחת מעיניו היה שנאמר (במדבר כד, ג) שתום העין,קוסם באמתו היה כתיב הכא נופל וגלוי עינים וכתיב התם (אסתר ז, ח) והנה המן נופל על המטה וגו' איתמר מר זוטרא אמר קוסם באמתו היה מר בריה דרבינא אמר שבא על אתונו מ"ד קוסם באמתו היה כדאמרן ומ"ד בא על אתונו היה כתיב הכא (במדבר כד, ט) כרע שכב וכתיב התם (שופטים ה, כז) בין רגליה | 105a. bwho comes fromthe tribe of bJudah. “Moab is My washing pot”; thisis referring to bGehazi, who was afflictedwith leprosy bover matters of washing,as he took money from Naaman, who he instructed to immerse in the Jordan River. b“Over Edom I will cast My shoe”; thisis referring to bDoeg the Edomite. “Philistia, cry aloud [ ihitroa’i /i] because of Me”;this is referring to the fact that bthe ministering angels said before the Holy One, Blessed be He: Master of the Universe, if David, who killed the Philistine and bequeathedthe city of bGath to your sons, will comeand complain that You gave a share in the World-to-Come to his enemies Doeg and Ahithophel, bwhat will You do concerning him?Will you accept his complaint? God bsaid tothe ministering angels: bIt is upon me to renderDavid and his enemies bfriends [ ire’im /i] with each other,and even David will agree.,§ With regard to the verse: b“Why is this people of Jerusalem slid back in perpetual backsliding?”(Jeremiah 8:5), bRav says: The congregation of Israel answeredwith ba convincing response to the prophet. The prophet said to the Jewish people: Repent,as byour ancestors sinned,and bwhere are they? They saidto the prophets: bAnd your prophets who did not sin, where are they?They too died, bas it is stated: “Your fathers, where are they, and the prophets; do they live forever?”(Zechariah 1:5). The prophet bsaid tothe Jewish people: bYour ancestors reconsidered and concededthat the admonitions of the prophets were fulfilled, bas it is stated: “By my words and My statutes, which I commanded My servants the prophets,did they not overtake your fathers? And they repented and said: As the Lord of hosts intended to do to us, according to our ways, and according to our doings, so has He dealt with us” (Zechariah 1:6)., bShmuel saysthat this was the convincing answer: bTen people came and sat beforethe prophet Ezekiel. bHe said to them: Repent. They said toEzekiel: In the case of ba slave sold by his ownerto another master, bor a woman divorced by her husband, does thisperson bhave anyclaim bupon thatperson? Since God gave the Jewish people to other masters, the ties that existed between Him and us were severed. bThe Holy One, Blessed be He, said to the prophet: Go say to them: “Where is your mother’s scroll of severance, with which I sent her away? Or to which of My creditors have I sold you? For your iniquities you sold yourselves and for your transgressions was your mother sent away”(Isaiah 50:1). Learn from this that God did not sever His ties to the Jewish people., bAnd that is what Reish Lakish says: Whatis the meaning of that bwhich is written: “David, My slave”(II Samuel 3:18), and: b“Nebuchadnezzar, my slave”(Jeremiah 43:10)? How can the wicked Nebuchadnezzar be depicted as a slave of God in the same manner that David was depicted? Rather, bit is revealed and known before the One Who spoke and the world came into being, that the Jewish people are destined to say thatGod sold them to the nations and they no longer have ties to Him. bTherefore, the Holy One, Blessed be He, preemptively calledNebuchadnezzar bHis slave.With regard to the ihalakhaconcerning ba slave who acquires property, the slavebelongs bto whomand bthe propertybelongs bto whom?They both belong to the master, in this case, the Holy One, Blessed be He.,With regard to the verse: b“And what comes into your mind shall never come to be, that you say: We will be like the nations, like the families of the countries, to serve wood and stone. As I live, says the Lord God, surely with a mighty hand, and an outstretched arm, and with wrath poured out, will I rule over you”(Ezekiel 20:32–33), bRav Naḥman says: Let the Merciful One become wrathful at uswith ball that wrath, and redeem us. /b,With regard to the verse: b“And chastise in judgment; his God will instruct him”(Isaiah 28:26), bRabba bar bar Ḥana saysthat bthe prophet said to the Jewish people: Repent. They said to him: We cannot,since bthe evil inclination dominates us. He said to them: Chastise your inclinations. They said to him: “His God will instruct him,”i.e., God should instruct the evil inclination to allow us to overcome him, as we are incapable of doing so on our own.,§ The mishna teaches that bfourprominent bcommoners, Balaam, Doeg, Ahithophel, and Gehazi,have no share in the World-to-Come. The Gemara elaborates: The name bBalaamis interpreted as a contraction of: bWithout a nation [ ibelo am /i],or one who has no share in the World-to-Come with the Jewish nation. bAlternatively,the name bBalaamis interpreted as one bwho wore down theJewish bpeople [ ibila am /i].He is the bson of Beor,one bwho engaged in bestiality [ ibe’ir /i]. /b,It was btaughtin a ibaraita /i: bHe is Beor,father of Balaam, bhe is Cushan-Rishathaim, he is Laban the Aramean.He was called bBeor because he engaged in bestiality.He was called bCushan-Rishathaim because he performed two evil deeds [ irishiyyot /i] to the Jewish people, one during the time of Jacob,when he pursued him intending to kill him, band one during the time when the judges judged. And what was hisactual bname? His name was Laban the Aramean. /b, bIt is written: “Son of Beor”(Numbers 22:5), band it is writtenelsewhere: b“His son Beor”(Numbers 24:3). bRabbi Yoḥa saysin resolving the apparent contradiction: Balaam’s bfather was his son interms of bprophecy,as Balaam was a much greater prophet.,The Gemara infers from the mishna: bBalaam isthe bone who does not come into the World-to-Come; but othergentiles bcomeinto the World-to-Come. bWhoseopinion is expressed in bthe mishna? /b, bIt isin accordance with the opinion of bRabbi Yehoshua, as it is taughtin a ibaraitathat bRabbi Eliezer says:It is written: b“The wicked shall be turned back to the netherworld, all that nations that forget God”(Psalms 9:18). b“The wicked shall be turned back to the netherworld”; these are the sinners of the Jewish people,as only the sinners are sentenced to the netherworld. b“All the gentiles that forget God”; these are the sinners of the gentiles.From the fact that it is written: “All the gentiles,” it is apparent that none of the gentiles have a share in the World-to-Come. This is bthe statement of Rabbi Eliezer. Rabbi Yehoshua said to him: But is it statedin the verse that the sinners of the Jewish people will be blike all of the gentiles? It is stated only: “All the gentiles that forget God.” Rather, the wicked shall be turned back to the netherworld,and bwho are they?They are ball the gentiles that forget God.Gentiles who fear God do have a share in the World-to-Come., bAnd that wicked person,Balaam, balso provided a sign with regard to himself. He said: “Let me die the death of the righteous,and let my end be like his” (Numbers 23:10). bIf I die the death of the righteous,by natural causes, bmy end will be like his,i.e., I will receive a share in the World-to-Come like the Jewish people. bAnd ifI do bnotdie by natural causes: b“I will go to my people”(Numbers 24:14), i.e., my fate will be that of the rest of the wicked people in my generation, who have no share in the World-to-Come.,With regard to the verse: b“And the elders of Moab and the elders of Midian set outwith their divinations in their hands, and they came to Balaam” (Numbers 22:7), it was btaughtin a ibaraita /i: bMidian and Moabhad previously bnever had peacebetween them, and they were always at war with each other. What led them to make peace at that time? There is ba parable of two dogs that were with the flock, and they were hostile to one another. A wolf cameand attacked bone. Theother bone said: If I do not help him, today he kills him and tomorrow he comes toattack bme. They both went and killed the wolf.Moab and Midian joined together to face the potential common threat, the Jewish people. bRav Pappa saysthat bthisis in accordance with the adage bthat people say: A weasel [ ikarkushta /i] and a cat made a wedding from the fat of the luckless.Despite their hatred of one another, they join together for their mutual benefit at the expense of a third party.,It is written: b“And the princes of Moab stayed with Balaam”(Numbers 22:8). The Gemara asks: bAnd to where did the princes of Midianwho accompanied the princes of Moab bgo?The Gemara answers: bOnceBalaam bsaid to them: “Lodge here this night, and I will bring you wordwhen the Lord speaks to me” (Numbers 22:8), the elders of Midian bsaid:If he seeks permission from the Lord, he will not join us, as bis there any father who hates his son?Certainly the Lord will help the Jewish people., bRav Naḥman says: Impudence is effective even toward Heaven.How so? bInitially, it is writtenthat God said to Balaam: b“You shall not go with them”(Numbers 22:12), band ultimatelyafter Balaam persisted and asked, bit is written: “Rise up and go with them”(Numbers 22:20). bRav Sheshet says: Impudence is monarchy without a crown,as it is an assertion of leadership and lacks only the official coronation as king, bas it is written: “And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me”(II Samuel 3:39). The sons of Zeruiah, due to their impudence, were as formidable as David himself., bRabbi Yoḥa says: Balaam was disabled in one of his legs, as it is statedconcerning him: b“And he went limping [ ishefi /i]”(Numbers 23:3). bSamsonwas disabled bin both his legs, as it is statedwith regard to Samson, who was from the tribe of Dan, in the prophetic blessing of Jacob: “Dan shall be a serpent by the way, ban adder [ ishefifon /i] in the path that bites the horse’s heels”(Genesis 49:17). Rabbi Yoḥa interprets ishefifonas the plural of ishefi /i, indicating disability in both legs. bBalaam was blind in one of his eyes, as it is stated: “Whose eye is open”(Numbers 24:3), indicating that one eye was open and the other was blind.,The Gemara relates: Balaam bwas a diviner byusing bhis penis. It is written here: “Fallen, yet with opened eyes”(Numbers 24:4), band it is written there: “And Haman was fallen upon the divanwhereupon Esther was” (Esther 7:8), indicating that the verb fallen has sexual connotations. bIt was statedthat there is an amoraic dispute with regard to this matter. bMar Zutra says:Balaam bwas a diviner byusing bhis penis. Mar, son of Ravina, says: He engaged in bestiality with his donkey. The one who saysthat he bwas a diviner byusing bhis penisderives it bas we stated. And the one who saysthat bhe engaged in bestiality with his donkeyderives it as follows: bIt is written here: “He crouched, he lay down”(Numbers 24:9), band it is written there: “Between her legs /b |
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34. Anon., 4 Ezra, 9.38
| 9.38. When I said these things in my heart, I lifted up my eyes and saw a woman on my right, and behold, she was mourning and weeping with a loud voice, and was deeply grieved at heart, and her clothes were rent, and there were ashes on her head. |
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