1. Hebrew Bible, Deuteronomy, 21.8 (9th cent. BCE - 3rd cent. BCE)
| 21.8. כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃ | 21.8. Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them." |
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2. Hebrew Bible, Exodus, 24.6, 29.18, 29.25, 29.41, 30.19, 32.6 (9th cent. BCE - 3rd cent. BCE)
| 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 29.18. וְהִקְטַרְתָּ אֶת־כָּל־הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַיהוָה רֵיחַ נִיחוֹחַ אִשֶּׁה לַיהוָה הוּא׃ 29.25. וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 30.19. וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃ 32.6. וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃ | 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 29.18. And thou shalt make the whole ram smoke upon the altar; it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the LORD." 29.25. And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD." 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD." 30.19. And Aaron and his sons shall wash their hands and their feet thereat;" 32.6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry." |
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3. Hebrew Bible, Genesis, 8.21, 22.1, 22.6, 22.9, 22.13, 26.1-26.3 (9th cent. BCE - 3rd cent. BCE)
| 8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ 22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 26.1. וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃ 26.1. וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃ 26.2. וַיֵּרָא אֵלָיו יְהוָה וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ׃ 26.2. וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ׃ 26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ | 8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done." 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together." 22.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood." 22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son." 26.1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar." 26.2. And the LORD appeared unto him, and said: ‘Go not down unto Egypt; dwell in the land which I shall tell thee of." 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;" |
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4. Hebrew Bible, Leviticus, 1.2-1.12, 1.14-1.17, 2.1-2.3, 2.8-2.9, 2.12, 3.1, 4.6, 4.8-4.10, 4.12, 4.17, 4.21, 7.37, 9.24, 11.29-11.30, 16.14, 16.19, 16.27 (9th cent. BCE - 3rd cent. BCE)
| 1.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃ 1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.7. וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃ 1.8. וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 1.11. וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 1.12. וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ 1.15. וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃ 1.16. וְהֵסִיר אֶת־מֻרְאָתוֹ בְּנֹצָתָהּ וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל־מְקוֹם הַדָּשֶׁן׃ 1.17. וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 2.1. וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃ 2.1. וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה׃ 2.2. וֶהֱבִיאָהּ אֶל־בְּנֵי אַהֲרֹן הַכֹּהֲנִים וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ עַל כָּל־לְבֹנָתָהּ וְהִקְטִיר הַכֹּהֵן אֶת־אַזְכָּרָתָהּ הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 2.3. וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃ 2.8. וְהֵבֵאתָ אֶת־הַמִּנְחָה אֲשֶׁר יֵעָשֶׂה מֵאֵלֶּה לַיהוָה וְהִקְרִיבָהּ אֶל־הַכֹּהֵן וְהִגִּישָׁהּ אֶל־הַמִּזְבֵּחַ׃ 2.9. וְהֵרִים הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 2.12. קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַיהוָה וְאֶל־הַמִּזְבֵּחַ לֹא־יַעֲלוּ לְרֵיחַ נִיחֹחַ׃ 3.1. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃ 3.1. וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃ 4.6. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃ 4.8. וְאֶת־כָּל־חֵלֶב פַּר הַחַטָּאת יָרִים מִמֶּנּוּ אֶת־הַחֵלֶב הַמְכַסֶּה עַל־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃ 4.9. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃ 4.12. וְהוֹצִיא אֶת־כָּל־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר אֶל־שֶׁפֶךְ הַדֶּשֶׁן וְשָׂרַף אֹתוֹ עַל־עֵצִים בָּאֵשׁ עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף׃ 4.17. וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃ 4.21. וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃ 7.37. זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃ 9.24. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃ 11.29. וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.19. וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃ 16.27. וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃ | 1.2. Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock." 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD." 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting." 1.6. And he shall flay the burnt-offering, and cut it into its pieces." 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire." 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;" 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 1.10. And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish." 1.11. And he shall kill it on the side of the altar northward before the LORD; and Aaron’s sons, the priests, shall dash its blood against the altar round about." 1.12. And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar." 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons." 1.15. And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar." 1.16. And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes." 1.17. And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 2.1. And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon." 2.2. And he shall bring it to Aaron’s sons the priests; and he shall take thereout his handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof; and the priest shall make the memorial-part thereof smoke upon the altar, an offering made by fire, of a sweet savour unto the LORD." 2.3. But that which is left of the meal-offering shall be Aaron’s and his sons’; it is a thing most holy of the offerings of the LORD made by fire." 2.8. And thou shalt bring the meal-offering that is made of these things unto the LORD; and it shall be presented unto the priest, and he shall bring it unto the altar." 2.9. And the priest shall take off from the meal-offering the memorial-part thereof, and shall make it smoke upon the altar—an offering made by fire, of a sweet savour unto the LORD." 2.12. As an offering of first-fruits ye may bring them unto the LORD; but they shall not come up for a sweet savour on the altar." 3.1. And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD." 4.6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary." 4.8. And all the fat of the bullock of the sin-offering he shall take off from it; the fat that covereth the inwards, and all the fat that is upon the inwards," 4.9. and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by kidneys," 4.10. as it is taken off from the ox of the sacrifice of peace-offerings; and the priest shall make them smoke upon the altar of burnt-offering." 4.12. even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out shall it be burnt." 4.17. And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil." 4.21. And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly." 7.37. This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;" 9.24. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces." 11.29. And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds," 11.30. and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon." 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times." 16.19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel." 16.27. And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung." |
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5. Hebrew Bible, Numbers, 15.2-15.16, 19.1-19.10 (9th cent. BCE - 3rd cent. BCE)
| 15.2. רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה כִּתְרוּמַת גֹּרֶן כֵּן תָּרִימוּ אֹתָהּ׃ 15.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל־אֶרֶץ מוֹשְׁבֹתֵיכֶם אֲשֶׁר אֲנִי נֹתֵן לָכֶם׃ 15.3. וְהַנֶּפֶשׁ אֲשֶׁר־תַּעֲשֶׂה בְּיָד רָמָה מִן־הָאֶזְרָח וּמִן־הַגֵּר אֶת־יְהוָה הוּא מְגַדֵּף וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמָּהּ׃ 15.3. וַעֲשִׂיתֶם אִשֶּׁה לַיהוָה עֹלָה אוֹ־זֶבַח לְפַלֵּא־נֶדֶר אוֹ בִנְדָבָה אוֹ בְּמֹעֲדֵיכֶם לַעֲשׂוֹת רֵיחַ נִיחֹחַ לַיהוָה מִן־הַבָּקָר אוֹ מִן־הַצֹּאן׃ 15.4. וְהִקְרִיב הַמַּקְרִיב קָרְבָּנוֹ לַיהוָה מִנְחָה סֹלֶת עִשָּׂרוֹן בָּלוּל בִּרְבִעִית הַהִין שָׁמֶן׃ 15.4. לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כָּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם׃ 15.5. וְיַיִן לַנֶּסֶךְ רְבִיעִית הַהִין תַּעֲשֶׂה עַל־הָעֹלָה אוֹ לַזָּבַח לַכֶּבֶשׂ הָאֶחָד׃ 15.6. אוֹ לָאַיִל תַּעֲשֶׂה מִנְחָה סֹלֶת שְׁנֵי עֶשְׂרֹנִים בְּלוּלָה בַשֶּׁמֶן שְׁלִשִׁית הַהִין׃ 15.7. וְיַיִן לַנֶּסֶךְ שְׁלִשִׁית הַהִין תַּקְרִיב רֵיחַ־נִיחֹחַ לַיהוָה׃ 15.8. וְכִי־תַעֲשֶׂה בֶן־בָּקָר עֹלָה אוֹ־זָבַח לְפַלֵּא־נֶדֶר אוֹ־שְׁלָמִים לַיהוָה׃ 15.9. וְהִקְרִיב עַל־בֶּן־הַבָּקָר מִנְחָה סֹלֶת שְׁלֹשָׁה עֶשְׂרֹנִים בָּלוּל בַּשֶּׁמֶן חֲצִי הַהִין׃ 15.11. כָּכָה יֵעָשֶׂה לַשּׁוֹר הָאֶחָד אוֹ לָאַיִל הָאֶחָד אוֹ־לַשֶּׂה בַכְּבָשִׂים אוֹ בָעִזִּים׃ 15.12. כַּמִּסְפָּר אֲשֶׁר תַּעֲשׂוּ כָּכָה תַּעֲשׂוּ לָאֶחָד כְּמִסְפָּרָם׃ 15.13. כָּל־הָאֶזְרָח יַעֲשֶׂה־כָּכָה אֶת־אֵלֶּה לְהַקְרִיב אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה׃ 15.14. וְכִי־יָגוּר אִתְּכֶם גֵּר אוֹ אֲשֶׁר־בְּתוֹכְכֶם לְדֹרֹתֵיכֶם וְעָשָׂה אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה כַּאֲשֶׁר תַּעֲשׂוּ כֵּן יַעֲשֶׂה׃ 15.15. הַקָּהָל חֻקָּה אַחַת לָכֶם וְלַגֵּר הַגָּר חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם כָּכֶם כַּגֵּר יִהְיֶה לִפְנֵי יְהוָה׃ 15.16. תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃ 19.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 19.1. וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃ 19.2. זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ 19.2. וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃ 19.3. וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4. וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5. וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃ 19.6. וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.7. וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8. וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃ 19.9. וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃ | 15.2. Speak unto the children of Israel, and say unto them: When ye are come into the land of your habitations, which I give unto you," 15.3. and will make an offering by fire unto the LORD, a burnt-offering, or a sacrifice, in fulfilment of a vow clearly uttered, or as a freewill-offering, or in your appointed seasons, to make a sweet savour unto the LORD, of the herd, or of the flock;" 15.4. then shall he that bringeth his offering present unto the LORD a meal-offering of a tenth part of an ephah of fine flour mingled with the fourth part of a hin of oil;" 15.5. and wine for the drink-offering, the fourth part of a hin, shalt thou prepare with the burnt-offering or for the sacrifice, for each lamb." 15.6. Or for a ram, thou shalt prepare for a meal-offering two tenth parts of an ephah of fine flour mingled with the third part of a hin of oil;" 15.7. and for the drink-offering thou shalt present the third part of a hin of wine, of a sweet savour unto the LORD." 15.8. And when thou preparest a bullock for a burnt-offering, or for a sacrifice, in fulfilment of a vow clearly uttered, or for peace-offerings unto the LORD;" 15.9. then shall there be presented with the bullock a meal-offering of three tenth parts of an ephah of fine flour mingled with half a hin of oil." 15.10. And thou shalt present for the drink-offering half a hin of wine, for an offering made by fire, of a sweet savour unto the LORD." 15.11. Thus shall it be done for each bullock, or for each ram, or for each of the he-lambs, or of the kids." 15.12. According to the number that ye may prepare, so shall ye do for every one according to their number." 15.13. All that are home-born shall do these things after this manner, in presenting an offering made by fire, of a sweet savour unto the LORD." 15.14. And if a stranger sojourn with you, or whosoever may be among you, throughout your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do." 15.15. As for the congregation, there shall be one statute both for you, and for the stranger that sojourneth with you, a statute for ever throughout your generations; as ye are, so shall the stranger be before the LORD." 15.16. One law and one ordice shall be both for you, and for the stranger that sojourneth with you." 19.1. And the LORD spoke unto Moses and unto Aaron, saying:" 19.2. This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke." 19.3. And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face." 19.4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times." 19.5. And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt." 19.6. And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer." 19.7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even." 19.8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even." 19.9. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin." 19.10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever." |
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6. Hebrew Bible, Isaiah, 6, 53 (8th cent. BCE - 5th cent. BCE)
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7. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)
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8. Anon., 1 Enoch, 71.1 (3rd cent. BCE - 2nd cent. BCE)
| 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. |
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9. Dead Sea Scrolls, Community Rule, 3.4, 3.9, 4.21 (2nd cent. BCE - 1st cent. CE)
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10. Septuagint, 2 Maccabees, 1.22-1.23, 1.36 (2nd cent. BCE - 2nd cent. BCE)
| 1.22. When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.' 1.23. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.' 1.36. Nehemiah and his associates called this 'nephthar,'which means purification, but by most people it is called naphtha.' |
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11. Josephus Flavius, Jewish Antiquities, 3.224-3.229, 3.233-3.235 (1st cent. CE - 1st cent. CE)
| 3.224. 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways. 3.225. In the one case, what is slain is burnt, as a whole burnt-offering, whence that name is given to it; but the other is a thank-offering, and is designed for feasting those that sacrifice. I will speak of the former. 3.226. Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar; 3.227. they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering. 3.228. 2. But those that offer thank-offerings do indeed sacrifice the same creatures, but such as are unblemished, and above a year old; however, they may take either males or females. They also sprinkle the altar with their blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together with the rump of the lamb; 3.229. then, giving the breast and the right shoulder to the priests, the offerers feast upon the remainder of the flesh for two days; and what remains they burn. 3.233. 4. Now the law requires, both in private and public sacrifices, that the finest flour be also brought; for a lamb the measure of one tenth deal,—for a ram two,—and for a bull three. This they consecrate upon the altar, when it is mingled with oil; 3.234. for oil is also brought by those that sacrifice; for a bull the half of an hin, and for a ram the third part of the same measure, and one quarter of it for a lamb. This hin is an ancient Hebrew measure, and is equivalent to two Athenian choas (or congiuses). They bring the same quantity of oil which they do of wine, and they pour the wine about the altar; 3.235. but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt. |
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12. Mishnah, Tamid, 4.3 (1st cent. CE - 3rd cent. CE)
| 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema." |
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13. Mishnah, Zevahim, 4.6, 5.4, 14.4 (1st cent. CE - 3rd cent. CE)
| 4.6. The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper." 5.4. The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire." 14.4. Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites." |
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14. New Testament, Hebrews, 2.10, 5.7-5.8, 9.14, 10.4-10.10, 12.18 (1st cent. CE - 1st cent. CE)
| 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest |
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15. New Testament, Matthew, 28.3 (1st cent. CE - 1st cent. CE)
| 28.3. His appearance was like lightning, and his clothing white as snow. |
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16. Anon., Genesis Rabba, 56.6, 56.9, 64.3 (2nd cent. CE - 5th cent. CE)
| 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. 64.3. וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא. | 56.6. And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it." 56.9. \"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck." |
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17. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the ibaraitaare bdifficult,as they contradict beach other,since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. bRather,must one bnot conclude from itthat there is ba difference betweena case where the blade was battached from the outset anda case where the blade was bdetached and ultimately he reattached it?The Gemara affirms: Indeed, blearn from it. /b,§ bThe Master said:In the case of bone who slaughters with a mechanismof a wheel with a knife attached to it, bhis slaughter is valid.The Gemara asks: bBut isn’t it taughtin a ibaraitathat bhis slaughter is not valid?The Gemara answers: This contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is bina case where the knife was attached to ba potter’s wheel,whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. bThat ibaraita /i, which rules that the slaughter is not valid, is bina case where the knife was attached to ba waterwheel.Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., bAnd if you wish, sayinstead: The rulings of both bthis ibaraita band that ibaraitaare bina case where the knife was attached to ba waterwheel, andthe contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated bby primary force,as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. bThat ibaraita /i, which rules that the slaughter is not valid, is in a case where the slaughter was generated bby secondary force,as the knife slaughters the animal on the second turn of the wheel., bAndthis is blike that which Rav Pappa says:In the case of ba certainperson bwho bound another and diverted a flow [ ibidka /i] of water upon him and he died,the one who diverted the water is bliablefor his murder. bWhat is the reason?It is because those were bhis arrows that were effective in hismurder. bAnd this matterapplies in a case where he killed the other person bby primary force,as the person was proximate to him and was directly drowned by the water. bButif the person was further away and was killed bby secondary forceafter the water flowed on its own, it is not by his direct action; rather, bit is merely an indirectaction, and he is exempt.,§ bRav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyyasat bbefore RabbiYehuda HaNasi, band RabbiYehuda HaNasi bsat and said: From whereis it derived bthat slaughter isperformed specifically bwitha blade that is bdetached?It is derived from a verse, bas it is stated:“And Abraham stretched forth his hand band took the knife to slaughterhis son” (Genesis 22:10). bRav said to Rabbi Ḥiyya: What is he saying?Rabbi Ḥiyya bsaid toRav: bHe is sayingan incorrect reason, comparable to the letter ivavthat is written onthe rough surface of ba tree trunk [ ia’ufta /i].The Gemara asks: bBut didn’tRabbi Yehuda HaNasi bsay a verseas proof for his statement? The Gemara answers: bThe verse teaches us the diligence of Abraham,who had a knife prepared to slaughter Isaac. It does not teach any ihalakhaconcerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, bRava said:It is bobvious to methat concerning an item that was bdetached and ultimately one attached it,with regard bto the matter of idol worshipits halakhic status bisthat of ba detacheditem, bas the Master says: One who bows to his house has rendered it forbiddenas an object of idol worship. bAnd if it enters your mindto say that its halakhic status bisthat of an battacheditem, it is written with regard to idolatry: b“Their gods, upon the high mountains”(Deuteronomy 12:2), from which it is derived: bBut the mountains are not their gods,as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard bto the matter of rendering seeds susceptibleto ritual impurity, there bisa dispute between itanna’im /i, as we learnedin a mishna ( iMakhshirin4:3): In the case of bone who places a bowl on the wallwhile it is raining bso thatthe bowl bwill be rinsedwith the rainwater, if the water from the bowl then falls onto produce, bthat is underthe rubric of the verse: “But bwhenwater bis placedupon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there bso that the wall will not be damaged, it is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., bThismishna bitselfis bdifficult,as the inferences from the first clause and the latter clause are contradictory. In the first clause byou said:In the case of one who places a bowl on the wall bso thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., bAnd thenthe mishna bteachesin the latter clause: If he placed the bowl bso that the wall will not be damaged, it is not underthe rubric of the verse: “But bwhenwater bis placedupon the seed.” By inference, if he placed the bowl bso that the wall will be rinsed, that is underthe rubric of the verse: “But bwhenwater bis placedupon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., bRabbi Elazar said:This mishna is bdisjointed;the itanna bwho taught thisfirst clause bdid not teach thatsecond clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. bRav Pappa said: The entiremishna bisthe opinion of bone itanna /i: Thisfirst clause is binthe case of bthe wall of a cave,which is attached from the outset; bthatlatter clause is binthe case of bthe wall of a building,which is built from stones that were detached from the ground., bAnd thisis what the mishna bis saying:In the case of bone who places a bowl on the wall so thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bIn whatcase bis this statement said?It is said binthe case of bthe wall of a cave,which was always attached to the ground. bBut inthe case of bthe wall of a building,whose stones were detached and subsequently reattached, if he places the bowl bso that the wall will not be damaged,that bis whenit is bnot underthe rubric of the verse “but bwhenwater bis placedupon the seed.” bButif he places the bowl bso that the wall will be rinsed, that is underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bRava raises a dilemma: /b |
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18. Anon., 2 Enoch, 1.4-1.5
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19. Anon., Joseph And Aseneth, 14.9, 14.11-14.13
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20. Anon., Letter of Aristeas, 168-170, 137
| 137. did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are |
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