1. Hebrew Bible, Song of Songs, 7.8-7.9 (9th cent. BCE - 3rd cent. BCE)
| 7.8. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃ 7.9. אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃ | 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples; |
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2. Hebrew Bible, Deuteronomy, 5.6-5.12, 5.29, 6.1, 6.5, 6.18, 7.3, 7.6, 9.4, 16.2, 16.20, 23.7, 28.1, 28.13, 28.15, 28.45, 29.8, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE)
| 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.29. וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃ 6.1. וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 6.1. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.18. וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 9.4. אַל־תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהוָה לָרֶשֶׁת אֶת־הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה מוֹרִישָׁם מִפָּנֶיךָ׃ 16.2. וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃ 16.2. צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 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׃ 28.13. וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃ 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׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 29.8. וּשְׁמַרְתֶּם אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אֹתָם לְמַעַן תַּשְׂכִּילוּ אֵת כָּל־אֲשֶׁר תַּעֲשׂוּן׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.29. Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left." 6.1. Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.18. And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers," 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth." 9.4. Speak not thou in thy heart, after that the LORD thy God hath thrust them out from before thee, saying: ‘For my righteousness the LORD hath brought me in to possess this land’; whereas for the wickedness of these nations the LORD doth drive them out from before thee." 16.2. And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there." 16.20. Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee." 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 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." 28.13. And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them;" 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." 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee." 29.8. Observe therefore the words of this covet, and do them, that ye may make all that ye do to prosper." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." |
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3. Hebrew Bible, Exodus, 12.5, 12.21, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 21.1, 21.2, 21.14, 22.24, 23.15, 24.8, 24.9, 24.10, 24.11, 25.1-31.18, 31.18, 32, 34.29, 34.30, 34.31, 34.32, 34.33, 34.34, 34.35, 35, 36, 37, 38, 39, 40, 40.12, 40.13, 40.14, 40.15 (9th cent. BCE - 3rd cent. BCE)
| 12.21. וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃ | 12.21. Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb." |
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4. Hebrew Bible, Genesis, 2.15, 3.24, 9.1-9.17 (9th cent. BCE - 3rd cent. BCE)
| 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ | 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" |
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5. Hebrew Bible, Joel, 1.13, 2.17, 2.32, 3.5 (9th cent. BCE - 3rd cent. BCE)
| 1.13. חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ | 1.13. Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God." 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’" 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call." |
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6. Hebrew Bible, Leviticus, 18.2-18.4, 18.6, 18.9, 18.16, 18.18-18.19, 18.21, 18.24-18.30, 19.5, 19.9-19.16, 19.37, 20.10, 20.14, 20.17-20.19, 22.32, 26.3 (9th cent. BCE - 3rd cent. BCE)
| 18.2. וְאֶל־אֵשֶׁת עֲמִיתְךָ לֹא־תִתֵּן שְׁכָבְתְּךָ לְזָרַע לְטָמְאָה־בָהּ׃ 18.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.6. אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃ 18.9. עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃ 18.16. עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃ 18.18. וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 18.24. אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃ 18.25. וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃ 18.26. וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 19.5. וְכִי תִזְבְּחוּ זֶבַח שְׁלָמִים לַיהוָה לִרְצֹנְכֶם תִּזְבָּחֻהוּ׃ 19.9. וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃ 19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.15. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 19.37. וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה׃ 20.14. וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃ 20.17. וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃ 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ 20.19. וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃ 22.32. וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 26.3. אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃ 26.3. וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃ | 18.2. Speak unto the children of Israel, and say unto them: I am the LORD your God." 18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes." 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 18.6. None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD." 18.9. The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. ." 18.16. Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness." 18.18. And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD." 18.24. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you." 18.25. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants." 18.26. Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—" 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 19.5. And when ye offer a sacrifice of peace-offerings unto the LORD, ye shall offer it that ye may be accepted." 19.9. And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest." 19.10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God." 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another." 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD." 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning." 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD." 19.15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour." 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD." 19.37. And ye shall observe all My statutes, and all Mine ordices, and do them: I am the LORD." 20.10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death." 20.14. And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you." 20.17. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity." 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people." 20.19. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity." 22.32. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you," 26.3. If ye walk in My statutes, and keep My commandments, and do them;" |
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7. Hebrew Bible, Malachi, 1.7, 1.12 (9th cent. BCE - 3rd cent. BCE)
| 1.7. מַגִּישִׁים עַל־מִזְבְּחִי לֶחֶם מְגֹאָל וַאֲמַרְתֶּם בַּמֶּה גֵאַלְנוּךָ בֶּאֱמָרְכֶם שֻׁלְחַן יְהוָה נִבְזֶה הוּא׃ 1.12. וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃ | 1.7. Ye offer polluted bread upon Mine altar. And ye say: ‘Wherein have we polluted thee?’ In that ye say: ‘The table of the LORD is contemptible.’" 1.12. But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’" |
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8. Hebrew Bible, Numbers, 36.13 (9th cent. BCE - 3rd cent. BCE)
| 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ | 36.13. These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho." |
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9. Hebrew Bible, Proverbs, 3.17 (9th cent. BCE - 3rd cent. BCE)
| 3.17. דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃ | 3.17. Her ways are ways of pleasantness, And all her paths are peace." |
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10. Hebrew Bible, Psalms, 103.4, 119.126 (9th cent. BCE - 3rd cent. BCE)
| 103.4. הַגּוֹאֵל מִשַּׁחַת חַיָּיְכִי הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים׃ 119.126. עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃ | 103.4. Who redeemeth Thy life from the pit; Who encompasseth thee with lovingkindness and tender mercies;" 119.126. It is time for the LORD to work; They have made void Thy law." |
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11. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)
| 2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ | 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith." |
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12. Hebrew Bible, Isaiah, 40.8, 42.21, 45.21 (8th cent. BCE - 5th cent. BCE)
| 40.8. יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃ 42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 45.21. הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃ | 40.8. The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’" 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious." 45.21. Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me." |
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13. Hebrew Bible, Ezekiel, 41.22 (6th cent. BCE - 5th cent. BCE)
| 41.22. הַמִּזְבֵּחַ עֵץ שָׁלוֹשׁ אַמּוֹת גָּבֹהַּ וְאָרְכּוֹ שְׁתַּיִם־אַמּוֹת וּמִקְצֹעוֹתָיו לוֹ וְאָרְכּוֹ וְקִירֹתָיו עֵץ וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָה׃ | 41.22. The altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood; and he said unto me: ‘This is the table that is before the LORD.’" |
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14. Hebrew Bible, Ezra, 9.10-9.12 (5th cent. BCE - 4th cent. BCE)
| 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ | 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." |
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15. Hebrew Bible, Nehemiah, 9.29 (5th cent. BCE - 4th cent. BCE)
| 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ | 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." |
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16. Dead Sea Scrolls, Damascus Covenant, 3.12-3.16, 12.19, 14.6-14.7, 20.27 (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.12-3.16, 12.19, 14.6-14.7, 20.27 (2nd cent. BCE - 1st cent. CE)
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18. Dead Sea Scrolls, 4Q266, 5 (2nd cent. BCE - 1st cent. CE)
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19. Dead Sea Scrolls, Community Rule, 3.4-3.12, 5.6, 8.3-8.10, 8.16-8.18 (2nd cent. BCE - 1st cent. CE)
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20. Dead Sea Scrolls, Messianic Rule, 1.3 (2nd cent. BCE - 1st cent. CE)
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21. Hebrew Bible, Daniel, 3.12-3.30 (2nd cent. BCE - 2nd cent. BCE)
| 3.12. אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃ 3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.14. עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃ 3.15. כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃ 3.16. עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃ 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ 3.28. עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון [גֶשְׁמְהוֹן] דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃ 3.29. וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה [שָׁלוּ] עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃ | 3.12. There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’" 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king." 3.14. Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?" 3.15. Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’" 3.16. Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter." 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’" 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated." 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace." 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace." 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego." 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace." 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’" 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’" 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them." 3.28. Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God." 3.29. Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’" 3.30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon." |
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22. Josephus Flavius, Jewish War, 1.144 (1st cent. CE - 1st cent. CE)
| 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. |
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23. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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24. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
| 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world." |
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25. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE)
| 2.9. One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics." |
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26. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)
| 3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it." |
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27. Mishnah, Rosh Hashanah, 2.1 (1st cent. CE - 3rd cent. CE)
| 2.1. If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court]." |
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28. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE)
| 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" |
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29. Mishnah, Shabbat, 6.2 (1st cent. CE - 3rd cent. CE)
| 6.2. A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering." |
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30. New Testament, 1 Peter, 1.25 (1st cent. CE - 1st cent. CE)
| 1.25. But the Lord's word endures forever."This is the word of good news which was preached to you. |
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31. New Testament, 1 Corinthians, 9.9, 9.13, 9.20-9.21, 10.25, 11.7-11.8 (1st cent. CE - 1st cent. CE)
| 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; |
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32. New Testament, 2 Corinthians, 3 (1st cent. CE - 1st cent. CE)
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33. New Testament, Acts, 22.3 (1st cent. CE - 2nd cent. CE)
| 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. |
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34. New Testament, James, 2.14-2.26 (1st cent. CE - 1st cent. CE)
| 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. |
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35. New Testament, Galatians, 3.10-3.26, 4.22-4.23 (1st cent. CE - 1st cent. CE)
| 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. |
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36. New Testament, Hebrews, 1.7, 7.12, 8.1-8.5, 9.11-9.14, 9.24-9.26, 10.11-10.12, 13.10 (1st cent. CE - 1st cent. CE)
| 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 7.12. For the priesthood being changed, there is of necessity a change made also in the law. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 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? 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13.10. We have an altar from which those who serve the holy tabernacle have no right to eat. |
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37. New Testament, Romans, 3.20, 10.4-10.13, 11.4, 15.16 (1st cent. CE - 1st cent. CE)
| 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. |
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38. New Testament, Mark, 12.32 (1st cent. CE - 1st cent. CE)
| 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he |
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39. Tosefta, Bava Metzia, 2.33 (1st cent. CE - 2nd cent. CE)
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40. Tosefta, Berachot, 3.25 (1st cent. CE - 2nd cent. CE)
| 3.25. Eighteen Berachot (blessings) that the Sages have established [for the prayer of Shemoneh Esreh have been established] corresponding to eighteen mentionings [of God’s name] that are in [the chapter of Tehillim that begins with] “Ascribe to God, children of princes…” (Tehillim 29) And [a person] should include [the Beracha against] the heretics into [the Beracha] for the Rabbinical Jews, and [the Beracha] for the converts into [the Beracha] for the elders, and [the Beracha] for [King] David into [the Beracha] for [the rebuilding of] Jerusalem. But if he said each one of them separately he has fulfilled his obligation [of praying Shemoneh Esreh]." |
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41. Tosefta, Hagigah, 2.1-2.7 (1st cent. CE - 2nd cent. CE)
| 2.2. Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \"Precious in the sight of the LORD Is the death of His saints\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \"Hast thou found honey? eat so much as is sufficient for thee\" and the continuation. [Cont. of the verse: \"Lest thou be filled therewith, and vomit it.\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \"Suffer not thy mouth to bring thy flesh into guilt\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \"Draw me, we will run after thee\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \"and the spirit of God hovered over the face of the waters\". And it says (Deuteronomy 32, 11): \"As a vulture that stirreth up her nest\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away." 2.4. In their days they only argued about laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. |
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42. Tosefta, Hulin, 1.1, 2.19, 2.21-2.22 (1st cent. CE - 2nd cent. CE)
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43. Tosefta, Parah, 3.3 (1st cent. CE - 2nd cent. CE)
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44. Tosefta, Sanhedrin, 8.7, 13.5 (1st cent. CE - 2nd cent. CE)
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45. Tosefta, Shabbat, 13.5, 15.17, 16.17 (1st cent. CE - 2nd cent. CE)
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46. Tosefta, Taanit, 1.10 (1st cent. CE - 2nd cent. CE)
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47. Tosefta, Yadayim, 2.13 (1st cent. CE - 2nd cent. CE)
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48. Anon., Qohelet Rabba, 1.24 (2nd cent. CE - 5th cent. CE)
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49. Anon., Genesis Rabba, 41.1 (2nd cent. CE - 5th cent. CE)
| 41.1. וַיְנַגַּע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו' (בראשית יב, יז), כְּתִיב (תהלים צב, יג): צַדִּיק כַּתָּמָר יִפְרָח, מָה הַתְּמָרָה הַזּוֹ וְאֶרֶז אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים, כָּךְ הַצַּדִּיקִים אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים. מָה הַתְּמָרָה וְאֶרֶז צִלָּן רָחוֹק, כָּךְ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים רָחוֹק. מָה הַתְּמָרָה וְאֶרֶז לִבָּן מְכֻוָּן לְמַעְלָן, כָּךְ הַצַּדִּיקִים לִבָּן מְכֻוָּן לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. מַה תְּמָרָה וְאֶרֶז יֵשׁ לָהֶן תַּאֲוָה, אַף צַדִּיקִים יֵשׁ לָהֶן תַּאֲוָה, וּמַה הִיא תַּאֲוָתָן, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶאֱמַר (תהלים מ, ב): קַוֹּה קִוִּיתִי ה'. אָמַר רַבִּי תַּנְחוּמָא מַעֲשֶׂה בִּתְמָרָה אַחַת שֶׁהָיְתָה עוֹמֶדֶת בְּחַמְתָן וְלֹא הָיְתָה עוֹשָׂה פֵּרוֹת, עָבַר דִּקְלַי אֶחָד וְרָאָה אוֹתָהּ, אָמַר תְּמָרָה זוֹ צוֹפָה מִירִיחוֹ, כֵּיוָן שֶׁהִרְכִּיבוּ אוֹתָהּ עָשְׂתָה פֵּרוֹת. אִי מָה הַתְּמָרָה הַזּוֹ אֵין עוֹשִׂין מִמֶּנָּה כֵלִים, יָכוֹל אַף הַצַּדִּיקִים כֵּן, אֶתְמְהָא, תַּלְמוּד לוֹמַר כְּאֶרֶז. אָמַר רַב הוּנָא תַּמָּן עָבְדִין מִינֵיהּ מָאנִין. אִי מָה הָאֶרֶז אֵינוֹ עוֹשֶׂה פֵּרוֹת, כָּךְ הֵן צַדִּיקִים, אֶתְמְהָא, תַּלְמוּד לוֹמַר יִפְרָח. מַה תְּמָרָה זוֹ אֵין בָּהּ פְּסֹלֶת, אֶלָּא תְּמָרֶיהָ לַאֲכִילָה, וְלוּלָבֶיהָ לְהַלֵּל, חֲרָיוֹת לְסִכּוּךְ, סִיבִים לַחֲבָלִים, סַנְסַנִּים לִכְבָרָה, שִׁפְעַת קוֹרוֹת לְהַקְרוֹת בָּהֶם אֶת הַבַּיִת, כָּךְ הֵם יִשְׂרָאֵל אֵין בָּהֶם פְּסֹלֶת, אֶלָּא מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי תַּלְמוּד, מֵהֶם בַּעֲלֵי הַגָּדָה. מַה תְּמָרָה זוֹ וְאֶרֶז כָּל מִי שֶׁהוּא עוֹלֶה לְרֹאשָׁן וְאֵינוֹ מְשַׁמֵּר אֶת עַצְמוֹ הוּא נוֹפֵל וָמֵת, כָּךְ כָּל מִי שֶׁהוּא בָּא לְהִזְדַּוֵּג לְיִשְׂרָאֵל, סוֹף שֶׁהוּא נוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. תֵּדַע לְךָ שֶׁכֵּן, שֶׁהֲרֵי שָׂרָה עַל יְדֵי שֶׁמְּשָׁכָהּ פַּרְעֹה לַיְלָה אַחַת לָקָה הוּא וּבְנֵי בֵיתוֹ בִּנְגָעִים, הֲדָא הוּא דִכְתִיב: וַיְנַגַע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו'. 41.1. קוּם הִתְהַלֵּךְ בָּאָרֶץ (בראשית יג, יז), תָּנֵי הִלֵּךְ בַּשָּׂדֶה בֵּין לְאָרְכָּהּ בֵּין לְרָחְבָּהּ קָנָה עַד מָקוֹם שֶׁהִלֵּךְ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר, שֶׁהָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר הִלּוּךְ קָנָה. וַחֲכָמִים אוֹמְרִים לֹא קָנָה עַד שֶׁיְהַלֵּךְ לְאָרְכָּהּ וּלְרָחְבָּהּ. אָמַר רַבִּי יַעֲקֹב בֶּן זַבְדִּי טַעֲמֵיהּ דְּרַבִּי אֱלִיעֶזֶר קוּם הִתְהַלֵּךְ בָּאָרֶץ וגו': | |
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50. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
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51. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)
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52. Anon., Sifre Numbers, 143 (2nd cent. CE - 4th cent. CE)
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53. Palestinian Talmud, Avodah Zarah, 2.2 (2nd cent. CE - 5th cent. CE)
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54. Palestinian Talmud, Shabbat, 14.4 (2nd cent. CE - 5th cent. CE)
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55. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 56b. שיראי דמלכא כפיתו תרין ארזי בחבלא אסור חד כרעיה לחד ארזא וחד כרעיה לחד ארזא ושרו לחבלא עד דאצטליק רישיה אזל כל חד וחד וקם אדוכתיה ואצטליק ונפל בתרין,שאל בן דמא בן אחותו של ר' ישמעאל את ר' ישמעאל ראיתי שני לחיי שנשרו אמר שני גדודי רומי יעצו עליך רעה ומתו,אמר ליה בר קפרא לרבי ראיתי חוטמי שנשר אמר ליה חרון אף נסתלק ממך אמר ליה ראיתי שני ידי שנחתכו אמר ליה לא תצטרך למעשה ידיך אמר ליה ראיתי ב' רגלי שנקטעו אמר ליה על סוס אתה רוכב חזאי דאמרי לי באדר מיתת וניסן לא חזית אמר ליה באדרותא מיתת ולא אתית לידי נסיון,אמר ליה ההוא צדוקי לר' ישמעאל ראיתי שאני משקה שמן לזיתים אמר ליה בא על אמו אמר ליה חזאי דקטיף לי כוכבא אמר ליה בר ישראל גנבת אמר ליה חזאי דבלעתי לכוכבא אמר ליה בר ישראל זבנתיה ואכלת לדמיה אמר ליה חזאי עיני דנשקן אהדדי אמר ליה בא על אחותו אמר ליה חזאי דנשקי סיהרא אמר ליה בא על אשת ישראל אמר ליה חזאי דדריכנא בטונא דאסא אמר ליה בא על נערה המאורסה אמר ליה חזאי טונא מעילאי והוא מתתאי אמר ליה משכבך הפוך אמר ליה חזאי עורבי דהדרי לפורייה אמר ליה אשתך זנתה מאנשים הרבה אמר ליה חזאי יוני דהדרי לפורייה אמר ליה נשים הרבה טמאת אמר ליה חזאי דנקיט תרי יוני ופרחן אמר ליה תרתי נשי נסבת ופטרתינון בלא גט,אמר ליה חזאי דקליפנא ביעי אמר ליה שכבי קא משלחת אמר ליה כולהו איתנהו בי בר מהא דליתיה אדהכי והכי אתיא האי איתתא ואמרה ליה האי גלימא דמכסא דגברא פלוני הוא דמית ואשלחתיה,אמר ליה חזאי דאמרי לי שבק לך אבוך נכסי בקפודקיא אמר ליה אית לך נכסי בקפודקיא אמר ליה לאו אזל אבוך לקפודקיא אמר ליה לאו אם כן קפא כשורא דיקא עשרה זיל חזי קפא דריש עשרה שהיא מלאה זוזי אזל אשכח שהיא מלאה זוזי,אמר רבי חנינא הרואה באר בחלום רואה שלום שנאמר (בראשית כו, יט) ויחפרו עבדי יצחק בנחל וימצאו שם באר מים חיים ר' נתן אומר מצא תורה שנאמר (משלי ח, לה) כי מוצאי מצא חיים וכתיב הכא באר מים חיים רבא אמר חיים ממש,אמר רבי חנן שלש שלומות הן נהר צפור וקדרה נהר דכתיב (ישעיהו סו, יב) הנני נוטה אליה כנהר שלום צפור דכתיב (ישעיהו לא, ה) כצפרים עפות כן יגן ה' צבאות וגו' קדרה דכתיב (שם כו) ה' תשפות שלום לנו אמר ר' חנינא ובקדרה שאין בה בשר שנינו (מיכה ג, ג) ופרשו כאשר בסיר וכבשר בתוך קלחת,אמר ר' יהושע בן לוי הרואה נהר בחלום ישכים ויאמר הנני נוטה אליה כנהר שלום קודם שיקדמנו פסוק אחר (ישעיהו נט, יט) כי יבא כנהר צר הרואה צפור בחלום ישכים ויאמר כצפרים עפות כן יגן וגו' קודם שיקדמנו פסוק אחר (משלי כז, ח) כצפור נודדת מן קנה וגו' הרואה קדרה בחלום ישכים ויאמר ה' תשפות שלום לנו קודם שיקדמנו פסוק אחר (יחזקאל כד, ג) שפות הסיר שפות,הרואה ענבים בחלום ישכים ויאמר (הושע ט, י) כענבים במדבר קודם שיקדמנו פסוק אחר (דברים לב, לב) ענבימו ענבי רוש הרואה הר בחלום ישכים ויאמר (ישעיהו נב, ז) מה נאוו על ההרים רגלי מבשר קודם שיקדמנו פסוק אחר (ירמיהו ט, ט) על ההרים אשא בכי ונהי,הרואה שופר בחלום ישכים ויאמר (ישעיהו כז, יג) והיה ביום ההוא יתקע בשופר גדול קודם שיקדמנו פסוק אחר (הושע ה, ח) תקעו שופר בגבעה,הרואה כלב בחלום ישכים ויאמר (שמות יא, ז) ולכל בני ישראל לא יחרץ כלב לשונו קודם שיקדמנו פסוק אחר (ישעיהו נו, יא) והכלבים עזי נפש הרואה ארי בחלום ישכים ויאמר (עמוס ג, ח) אריה שאג מי לא יירא קודם שיקדמנו פסוק אחר (ירמיהו ד, ז) עלה אריה מסבכו,הרואה תגלחת בחלום ישכים ויאמר (בראשית מא, יד) ויגלח ויחלף שמלותיו קודם שיקדמנו פסוק אחר ((שופטים טז, יז) כי) אם גלחתי וסר ממני כחי הרואה באר בחלום ישכים ויאמר (שיר השירים ד, טו) באר מים חיים קודם שיקדמנו פסוק אחר (ירמיהו ו, ז) כהקיר ביר מימיה הרואה קנה בחלום ישכים ויאמר (ישעיהו מב, ג) קנה רצוץ לא ישבר קודם שיקדמנו פסוק אחר (מלכים ב יח, כא) הנה בטחת לך על משענת הקנה הרצוץ,תנו רבנן הרואה קנה בחלום יצפה לחכמה שנאמר (משלי ד, ה) קנה חכמה קנים יצפה לבינה שנאמר (משלי ד, ז) ובכל קנינך קנה בינה אמר רבי זירא קרא קורא קירא קניא כולהו מעלו לחלמא תניא אין מראין דלועין אלא למי שהוא ירא שמים בכל כחו,הרואה שור בחלום ישכים ויאמר (דברים לג, יז) בכור שורו הדר לו קודם שיקדמנו פסוק אחר (שמות כא, כח) כי יגח שור את איש,תנו רבנן חמשה דברים נאמרו בשור האוכל מבשרו מתעשר נגחו הויין ליה בנים שמנגחים בתורה נשכו יסורין באים עליו בעטו דרך רחוקה נזדמנה לו רכבו עולה לגדולה,והתניא רכבו מת לא קשיא הא דרכיב הוא לתורא הא דרכיב תורא לדידיה,הרואה חמור בחלום יצפה לישועה שנאמר (זכריה ט, ט) הנה מלכך יבא לך צדיק ונושע הוא עני ורוכב על חמור הרואה חתול בחלום באתרא דקרו ליה שונרא נעשית לו שירה נאה שינרא נעשה לו שינוי רע הרואה ענבים בחלום לבנות בין בזמנן בין שלא בזמנן יפות שחורות בזמנן יפות שלא בזמנן רעות הרואה סוס לבן בחלום בין בנחת בין ברדוף יפה לו אדום בנחת יפה ברדוף קשה,הרואה ישמעאל בחלום תפלתו נשמעת ודוקא ישמעאל בן אברהם אבל טייעא בעלמא לא הרואה גמל בחלום מיתה נקנסה לו מן השמים והצילוהו ממנה אמר רבי חמא ברבי חנינא מאי קראה (בראשית מו, ד) ואנכי ארד עמך מצרימה ואנכי אעלך גם עלה רב נחמן בר יצחק אמר מהכא (שמואל ב יב, יג) גם ה' העביר חטאתך לא תמות,הרואה פינחס בחלום פלא נעשה לו הרואה פיל בחלום פלאות נעשו לו פילים פלאי פלאות נעשו לו,והתניא כל מיני חיות יפין לחלום חוץ מן הפיל ומן הקוף לא קשיא | 56b. bthe king’s silkgarments. bThey tied two cedartrees together bwith a rope, and tied one of his legs to one cedar and one of his legs tothe other bcedar, and they released the rope until his head split open. Eachtree bwentback band stood in its place andbar Haddaya bsplit and fellcompletely split bin two. /b,The Gemara relates a story with regard to a Sage who interpreted dreams, Rabbi Yishmael. bBen Dama, son of Rabbi Yishmael’s sister, askedhis uncle, bRabbi Yishmael: I sawin a dream that bmy two cheeks fell off.What does my dream mean? Rabbi Yishmael bsaid to him: Two Roman battalions spoke ill of you, and they died.Cheeks symbolize a mouth that speaks evil.,Similarly, the Gemara relates: bBar Kappara said to RabbiYehuda HaNasi: bI sawin a dream that bmy nose fell off,what is the meaning of my dream? bHe said to him:This is an allusion that banger [ iḥaron af /i]that had been directed against you bhas been removed from you.Bar Kappara bsaid to him: I sawin a dream that bmy two hands were cut off.Rabbi bsaid to him:This dream means that byou will not require the labor of your hands,as you will be rich and you will have considerable means without effort. Bar Kappara bsaid to him: I saw my two legs were cut off.Rabbi Yehuda HaNasi bsaid: You are riding a horse.He said to him: bI saw thatthey were saying bto me that inthe month of bAdar I will dieand bI will not see Nisan He said to him: You will die in glory [ iadruta /i] and you will not be brought to temptation [ inissayon /i]. /b,The Gemara relates a different case of dream interpretation: bA certain heretic said to Rabbi Yishmael: I sawin my dream bthat I was irrigating olives witholive boil.What is the interpretation of my dream? bHe said to him:It is a sign that byou had relations with your mother,as oil comes from the olive, and he is returning the oil to the olives. That heretic bsaid to Rabbi Yishmael: I saw that I was plucking a star. He said to him: You kidnapped an Israelite man,as Israel is likened to the stars. The heretic bsaid to him: I saw that I swallowed a star. He said to him: You sold the Israelite manwhom you kidnapped band spent the moneythat you received from the sale. The heretic bsaid to him: I saw my eyes kissing one another. He said to him: You had relations with your sisteras siblings are like two eyes. The heretic bsaid to him: I saw myself kissing the moon. He said to him: You slept with an Israelite woman,who is likened to the moon. bHe said to him: I saw that I was treading in the shade of a myrtle tree. He said to him: You slept with a betrothed young woman,as it was customary to make a canopy of myrtle for the betrothal. bHe said to him: I saw that the shade was above me, andthe tree bwas below me. He said to him: Your bed is upside-down,your relations with the betrothed woman were unnatural. bHe said to him: I saw ravens circling my bed. He said to him: Your wife committed adultery with many men. He said to him: I saw doves circling around my bed. He said to him: You defiled many women. He said to him: I saw that I was holding two doves andthey bwere flying. He said to him: You married two women and dismissed themfrom your house bwithout a divorce. /b, bHe said to him: I saw myself peeling eggs. He said to him: You stripped dead people,because an egg is eaten at the meal of comfort after burying the dead. The same heretic bsaid to him: Everythingyou have interpreted bis true, with the exception of this one,the last interpretation, bwhich is not true. Meanwhile, this woman came and said to him: This cloak that you are wearingbelongs bto such-and-such a man, who died and whom you strippedof his clothing., bHe said toRabbi Yishmael: bI saw that they said to mein a dream: bYour father left you property in Cappadocia.Rabbi Yishmael bsaid to him: Do you have property in Cappadocia?The heretic bsaid to him: No. Did your fatherever bgo to Cappadocia?The heretic bsaid to him: No.Rabbi Yishmael bsaid to him: If so,it must be understood as follows: iKappa /iin Greek means bbeam; ideka /imeans bten. Go look at the tenth beamin your house and you will find bthat it is full of coins. He went and found that it was full of coins. /b,The Gemara continues dealing with interpretations of the details of dreams: bRabbi Ḥanina said: One who sees a well in a dream sees peace, as it is said: “And Isaac’s servants dug in the valley and found there a well of living water”(Genesis 26:19), and ultimately there was peace. bRabbi Natan says:One who sees a well in his dream it is a symbol that bhe has found Torah,as the well symbolizes Torah. bAs it is statedwith regard to the Torah: b“For whoever finds me finds life”(Proverbs 8:35), band it is written here: “A well of living water,”and we see that a well is linked to Torah as both are associated with life. bRava said:The well in the dream symbolizes bactual life. /b, bRabbi Ḥa said: There are threeitems seen in dreams that are indications of bpeace: A river, a bird and a pot.The Gemara elaborates: bA river, as it is written: “I will extend peace to her like a river”(Isaiah 66:12); ba bird, as it is written: “As birds hovering, so will the Lord of hosts protect Jerusalem”(Isaiah 31:5); and ba pot, as it is written: “Lord, You will establish [ itishpot /i] peace for us”(Isaiah 26:12). Peace is likened to a pot which is placed [ ishafat /i] on the fire. bAnd Rabbi Ḥanina said: We learnedthat a pot in a dream is a sign of peace bwith regard to a pot that does not have meat in it,as a pot that has meat in it symbolizes calamity, as it is stated: b“Yea, they chop them in pieces, as that which is in the pot, and as flesh within the cauldron”(Micah 3:3).,Since rivers, birds, and pots have ambiguous connotations, it is recommended that someone who sees them in a dream recite a verse that interprets the dream positively. bRabbi Yehoshua ben Levi said:One who sees something in a dream that may be interpreted ambiguously should quickly recite an appropriate verse suggestive of a positive interpretation. For example, bone who sees a river in a dreamshould brise earlyand brecite: “I will extend peace to her like a river,” before a different verse,with a negative connotation, bcan precede itin becoming reality: b“For distress will come in like a river”(Isaiah 59:19). bOne who sees a bird in a dreamshould brise early and recite: “As birds hovering, so will the Lord of hosts protect Jerusalem,” before a different verse,with a negative connotation, bcan precede itin becoming reality: b“As a bird that wanders from her nest,so is a man that wanders from his place” (Proverbs 27:8). bOne who sees a pot in a dreamshould brise early and recite: “Lord, You will establish peace for us,” before a different verse,which concludes with a wrathful prophecy, bcan precede itin becoming reality: b“Set on the pot, set it on”(Ezekiel 24:3).,Similarly, bone who sees grapes in a dreamshould brise early and recite:“I found Israel blike grapes in the wilderness”(Hosea 9:10), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“Their grapes are grapes of gall,their clusters are bitter” (Deuteronomy 32:32). bOne who sees a mountain in a dreamshould brise early and recite: “How beautiful upon the mountains are the feet of the messengerof good tidings, that announces peace, the harbinger of good tidings, that announces salvation” (Isaiah 52:7), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“For the mountains will I take up a weeping and wailing”(Jeremiah 9:9)., bOne who sees a ishofarin a dreamshould brise early and recite: “And it shall come to pass in that day, that a great ishofarshall be sounded;and they shall come that were lost in the land of Assyria, and they that were dispersed in the land of Egypt” (Isaiah 27:13), bbefore a different verse,in which the ishofaris a symbol of war, bcan precede itin becoming reality: b“Blow you the horn [ ishofar /i] in Giva”(Hosea 5:8)., bOne who sees a dog in a dreamshould brise early and recite: “But against any of the children of Israel shall not a dog whet his tongue”(Exodus 11:7), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“Yea, the dogs are greedy”(Isaiah 56:11). bOne who sees a lion in a dreamshould brise early and recite: “The lion has roared, who will not fear?The Lord God has spoken, who can but prophesy?” (Amos 3:8), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“A lion is gone up from his thicket,and a destroyer of nations is set out, gone forth from his place” (Jeremiah 4:7)., bOne who sees a shave in a dreamshould brise early and recite: “And he shaved himself, and changed his raiment”(Genesis 41:14), which was said with regard to Joseph when he left prison and rose to greatness, bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“If I be shaven, then my strength will go from me, and I shall become weak”(Judges 16:17). bOne who sees a well in a dreamshould brise early and recite: “A well of living waters”(Song of Songs 4:15), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“As a cistern wells with her waters,so it wells in its wickedness” (Jeremiah 6:7). bOne who sees a reed in a dreamshould brise early and recite: “A bruised reed shall he not break”(Isaiah 42:3), in praise of the Messiah, bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“Now, behold, you trust upon the staff of this bruised reed”(II Kings 18:21), which is a disparaging depiction of Egypt., bThe Sages teach: One who sees a reed [ ikaneh /i] in a dream should expect wisdom, as it is stated: “Get [ ikene /i] wisdom”(Proverbs 4:7). One who sees several breeds [ ikanim /i] should expect understanding, as it said: “Yea, with all your acquisitions [ ikinyanekha /i] acquire understanding”(Proverbs 4:7). bRabbi Zeira said: Pumpkin [ ikara /i], heart of palm [ ikura /i], wax [ ikira /i], and reed [ ikanya /i], are all advantageous when one dreamsabout them. bIt was taughtin a ibaraita /i: bA pumpkin is only shownin a dream bto one who fears Heaven with all his might,because pumpkins b[ idelu’im /i]are interpreted as an acronym for idalu einai lamarom /i, “My eyes were raised on high” (Isaiah 38:14)., bOne who sees an ox in a dream,should brise early and recite: “His firstling bullock, majesty is his”(Deuteronomy 33:17), bbefore a different verse,with a negative connotation, bcan precede itin becoming reality: b“And if an ox gore a man”(Exodus 21:28)., bThe Sages taughtin a ibaraita /i: bFive matters are saidabout dreams with regard to bthe ox.One who dreams that bhe ate from its flesh will become wealthy.One who dreams that it bgored him will have sonswho are Torah scholars, bwho goreeach other binan attempt to better understand bTorah.One who dreams that bit bit him, suffering is coming to him.One who dreams that bit kicked him will be required to travel a great distance in the future.One who dreams that bhe was riding it,it is a sign that he will brise to greatness. /b,The Gemara challenges: bWasn’t it taughtin a ibaraitathat one who dreams that bhe was riding it,it is a sign that he will bdie?The Gemara responds: This is bnot difficult. This,which taught that he will rise to greatness, refers to a case where he saw bthat he was riding the ox, while this,which taught that it is a sign of his imminent death, refers to a case where he saw bthat the ox was riding him. /b, bOne who sees a donkey in a dream should anticipate salvation, as it is said: “Behold, your king comes unto you; he is triumphant, and victorious, lowly, and riding upon a donkey”(Zechariah 9:9). bOne who sees a cat in a dream in a place wherein Aramaic bthey call it ishunra /i, a nice song [ ishira na’a /i] will be composed for him.If he sees a cat in a place where they call cats ishinra /i, it is a sign that he will undergo a change for the worse [ ishinui ra /i]. One who sees grapes in a dreamand they were bwhiteor light colored, regardless of bwhetherit was bin their season or not in their season, it is a goodsign. One who sees bblackgrapes bin their season, it is a goodomen. However, one who sees black grapes when it was bnot in their season, it is a badomen. bOne who sees a white horse in a dream,regardless of bwhetherthe horse was bwalking or running, it is a goodomen bfor him.One who sees a bredhorse bwalking, it is a goodomen; brunning, it is a badomen.,The Gemara says: bOne who sees Ishmael in a dream,it is an omen that bhis prayerwill be bheard,just as Ishmael’s prayer was heard. The Gemara notes: This refers bspecificallyto where one saw bIshmael, son of Abraham,but bnotif one saw ba random Arab. One who sees a camel [ igamal /i] in a dream,it is an omen that bdeath was decreed upon him from heaven but he was spared. Rabbi Ḥama, son of Rabbi Ḥanina, said: What versealludes to this? b“I will go down with you into Egypt; and I will also surely bring you up again [ igam alo /i]” ( /bGenesis 46:4 b),the acronym for which is igamal /i. bRav Naḥman bar Yitzḥak said:The source for this is bfrom here,another verse: b“The Lord also [ igam /i] has put away your sin; you shall not die”(II Samuel 12:13)., bOne who sees Pinehas in a dream,it is an omen bthat a miracle will be performed on his behalf,just as miracles were performed for Pinehas. bOne who sees an elephant [ ipil /i] in a dreamit is an omen that bmiracles [ ipelaot /i] will be performed for him.One who sees multiple belephantsin a dream, bmiracles upon miracles will be performed for him. /b,The Gemara asks: bWas it not taughtin a ibaraita /i: bAll species of animals are goodomens bin a dream, with the exception of an elephant and a monkey?The Gemara answers: This is bnot difficult. /b |
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56. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 40a. נושאי קיסר שמרוני כל הלילה אמרו ליה שמא דבר ערוה בא לידך וניצלת הימנו דתנינא כל הבא דבר ערוה לידו וניצל הימנו עושין לו נס (תהלים קג, כ) גבורי כח עושי דברו לשמוע בקול דברו כגון רבי צדוק וחביריו,ר' צדוק תבעתיה ההיא מטרוניתא אמר לה חלש לי ליבאי ולא מצינא איכא מידי למיכל אמרה ליה איכא דבר טמא אמר לה מאי נפקא מינה דעביד הא אכול הא שגרת תנורא קא מנחא ליה סליק ויתיב בגויה אמרה ליה מאי האי אמר לה דעביד הא נפיל בהא אמרה ליה אי ידעי כולי האי לא צערתיך,רב כהנא הוה קמזבין דיקולי תבעתיה ההיא מטרוניתא אמר לה איזיל איקשיט נפשאי סליק וקנפיל מאיגרא לארעא אתא אליהו קבליה אמר ליה אטרחתן ארבע מאה פרסי א"ל מי גרם לי לאו עניותא יהב ליה שיפא דדינרי,רמי ליה רבא לרב נחמן תנן אלו דברים שאדם עושה אותן ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא אלו הן כיבוד אב ואם וגמילות חסדים והבאת שלום שבין אדם לחבירו ותלמוד תורה כנגד כולם,בכיבוד אב ואם כתיב (דברים ה, טו) למען יאריכון ימיך ולמען ייטב לך בגמילות חסדים כתיב (משלי כא, כא) רודף צדקה וחסד ימצא חיים צדקה וכבוד,ובהבאת שלום כתיב (תהלים לד, טו) בקש שלום ורדפהו וא"ר אבהו אתיא רדיפה רדיפה כתיב הכא בקש שלום ורדפהו וכתיב התם רודף צדקה וחסד בתלמוד תורה כתיב (דברים ל, כ) כי הוא חייך ואורך ימיך,בשילוח הקן נמי כתיב (דברים כב, ז) למען ייטב לך והארכת ימים ליתני נמי הא תנא ושייר תני תנא אלו דברים ואת אמרת תנא ושייר,אמר רבא רב אידי אסברא לי (ישעיהו ג, י) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו וכי יש צדיק טוב ויש צדיק שאינו טוב אלא טוב לשמים ולבריות זהו צדיק טוב טוב לשמים ורע לבריות זהו צדיק שאינו טוב,כיוצא בדבר אתה אומר (ישעיהו ג, יא) אוי לרשע רע כי גמול ידיו יעשה לו וכי יש רשע רע ויש שאינו רע אלא רע לשמים ורע לבריות הוא רשע רע רע לשמים ואינו רע לבריות זהו רשע שאינו רע,הזכות יש לה קרן ויש לה פירות שנאמר אמרו צדיק כי טוב וגו' עבירה יש לה קרן ואין לה פירות שנאמר אוי לרשע רע וגו',ואלא מה אני מקיים (משלי א, לא) ויאכלו מפרי דרכם וממועצותיהם ישבעו עבירה שעושה פירות יש לה פירות ושאין עושה פירות אין לה פירות,מחשבה טובה מצרפה למעשה שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו מאי ולחושבי שמו אמר רב אסי אפילו חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,מחשבה רעה אין הקדוש ברוך הוא מצרפה למעשה שנאמר (תהלים סו, יח) און אם ראיתי בלבי לא ישמע ה' ואלא מה אני מקים (ירמיהו ו, יט) הנני מביא אל העם הזה רעה פרי מחשבותם מחשבה שעושה פרי הקב"ה מצרפה למעשה מחשבה שאין בה פרי אין הקב"ה מצרפה למעשה,ואלא הא דכתיב (יחזקאל יד, ה) למען תפוש את [בית] ישראל בלבם אמר רב אחא בר יעקב ההוא בעבודת כוכבים הוא דכתיב דאמר מר חמורה עבודת כוכבים שכל הכופר בה כמודה בכל התורה כולה,עולא אמר כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אמר רבי אבהו משום רבי חנינא נוח לו לאדם שיעבור עבירה בסתר ואל יחלל שם שמים בפרהסיא שנאמר (יחזקאל כ, לט) ואתם בית ישראל כה אמר ה' איש גילוליו לכו עבדו [ואחר] אם אינכם שומעים אלי ואת שם קדשי לא תחללו,אמר רבי אלעאי הזקן אם רואה אדם שיצרו מתגבר עליו ילך למקום שאין מכירין אותו וילבש שחורים ויתכסה שחורים ויעשה כמו שלבו חפץ ואל יחלל שם שמים בפרהסיא,איני והתניא כל שלא חס על כבוד קונו ראוי לו שלא בא לעולם מה היא רבה אומר זה המסתכל בקשת רב יוסף אומר זה העובר עבירה בסתר,לא קשיא הא דמצי כייף ליצריה והא דלא מצי כייף ליצריה,תנן התם אין מקיפין בחילול השם אחד שוגג ואחד מזיד מאי אין מקיפין אמר מר זוטרא שאין עושים כחנווני מר בריה דרבנא אמר לומר שאם היתה שקולה מכרעת,ת"ר לעולם | 40a. bsoldiers [ inosei keisar /i]who bguarded me all night. They said to him: Perhaps a matter of forbidden intercourse presented itself to you and you were saved from it,which is why a miracle occurred for you. bAs we learned:With regard to banyoneto bwhom a matter of forbidden intercourse presented itself to him and he was saved from it, a miracle is performed for him.As it says: b“Mighty in strength who fulfill His word, hearkening to the voice of His word”(Psalms 103:20). This is referring to one bsuch as Rabbi Tzadok and his colleagues. /b,To what is this referring? bRabbi Tzadok was enticed by a certain noblewomanto engage in sexual intercourse with her. bHe said to her: My heart is weak and I am incapableat present; is bthere something to eatthat can strengthen me? bShe said to him: There is something non-kosher. He said to her: What difference is there?One bwho performs suchan act beats suchfood as well. bShe lit the ovenand bplacedthe non-kosher food bin itto roast. bHe climbed and sat inthe oven. bShe said to him: Whatis the meaning of bthis? He said to her:One who bperforms thisact bfalls into this,i.e., the fires of Gehenna. bShe said to him: If I had knownthat the matter was bsoserious for you, bI would not havecaused byousuch banguish. /b,The Gemara further relates: bRav Kahana would sellbaskets woven from bpalm leavesto women. bHe was enticed by a certain noblewomanto engage in intercourse with her. bHe said to her:Let me bgo and adorn myselfbeforehand. bHe ascendedto the roof band fell from the roof toward the ground. Elijahthe prophet bcameand bcaught him.Elijah the prophet bsaid toRav Kahana: bYou have troubled meto travel bfour hundred parasangs [ iparsei /i]to save you. Rav Kahana bsaid to him: What caused meto be in this situation of temptation? Was it bnot poverty,as I am forced to engage in a trade that leads me to come into contact with women? Elijah bgave him a basket [ ishifa /i]full bof dinars,to spare him from having to work as a salesman.,§ bRava raises a contradiction to Rav Naḥmanand asks: bWe learnedin a mishna ( iPe’a1:1): bTheseare the bmatters that a person engages in and enjoys their profits in this world, and the principalreward bremains for him for the World-to-Come,and bthey are: Honoring one’s father and mother, acts of loving kindness, and bringing peace between one person and another; and Torah study is equal to all of them. /b,Rava cites the source for each of these assertions. bWith regard to honoring one’s father and mother, it is written: “That your days may be long, and that it may go well with you”(Deuteronomy 5:16), which indicates that one is rewarded in this world. bWith regard to acts of loving kindness it is written: “He who pursues righteousness and kindness shall find life, prosperity, and honor”(Proverbs 21:21), all of which apply in this world., bAnd with regard to bringing peace it is written: “Seek peace and pursue it”(Psalms 34:15). bAnd Rabbi Abbahu says:This bis derivedthrough a verbal analogy between the term bpursuingwritten with regard to pursuing peace and the term bpursuingwritten in another verse. bIt is written here: “Seek peace and pursue it,” and it is written there,with regard to acts of kindness: b“Pursues righteousness and kindness.”This teaches that one who pursues peace will also merit life, prosperity, and honor. bWith regard to Torah study it is written: “For that is your life and the length of your days”(Deuteronomy 30:20).,Rava asked: bWith regard tothe bdispatchof the mother bird from bthe nest it is also written: “That it may be well with you, and that you may prolong your days”(Deuteronomy 22:7), so blet him also teach thismitzva. Rav Naḥman answered: He btaughtsome cases band omittedothers, i.e., the itannadid not list everything. Rava said to him: bThe itannataught: Theseare the bmatters,which indicates that only these mitzvot are included, bandyet byou saythat bhe taughtsome band omittedothers?,Rather, bRava said: Rav Idi explainedthe matter bto me.The verse states: b“Say you of the righteous who is good, that they shall eat the fruit of their actions”(Isaiah 3:10). bAndthis verse is difficult, as bis there a righteous person who is good and is there a righteous person who is not good? Rather,this verse should be understood as follows: One who is bgoodboth btoward Heaven and toward people is a good righteous person;one who is bgood toward Heaven but bad toward people is a righteous person who is not good. /b,Rava continues: bOn a similar note,it is written: b“Woe to the evil wicked one, for the work of his hands shall be done to him”(Isaiah 3:11). bAnd is there a wicked manwho is bevil and is thereone bwho is not evil? Rather,one who is bevil toward Heaven and evil toward people is an evil wicked person;and one who is bevil toward Heaven and not evil toward people is a wicked person who is not evil.With regard to the issue at hand, only one who performs mitzvot that benefit others receives the profits of his mitzvot in this world. This does not apply to dispatching the mother bird, which is an act that does not benefit other people.,§ With regard to the mishna in iPe’a /i, the Gemara states: An act of bmerit has a principalreward band it has profits,i.e., one receives additional reward beyond that which is granted for the mitzva itself, parallel to a principal sum and profits, bas it is stated: “Say you of the righteous who is good,that they shall eat the fruit of their actions” (Isaiah 3:10). bA sin has a principalpenalty bbut it has no profits,i.e., no punishment beyond that, bas it is stated: “Woe to the evil wicked one,for the work of his hands shall be done to him” (Isaiah 3:11), but no more than the work of his hands., bBut how do I realizethe meaning of the following verse that deals with sinners: b“Therefore they shall eat of the fruit of their own way, and be filled with their own devices”(Proverbs 1:31)? This verse indicates that the penalty for sin goes beyond its principal, and the wicked receive additional punishments. The Gemara answers that this applies to ba sin that produces profits,i.e., a case where there are practical consequences to one’s sin. For example, if others learn to act in a similar manner, one’s actions bhave profitswith regard to punishment as well. Conversely, a sin bthat does not produce profits does not have profitsas a punishment either.,The Gemara further teaches: The Holy One, Blessed be He, blinks a good thought to an action, as it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name”(Malachi 3:16). The Gemara explains: bWhatis the meaning of the phrase b“and that think upon His name”? Rav Asi said: Evenif ba person intended to perform a mitzva but due tocircumstances bbeyondhis bcontrol he did not perform it, the verse ascribes himcredit bas if he performedthe mitzva, as he is among those that think upon His name.,But bthe Holy One, Blessed be He, does not link an evil thought to an action, as it is stated: “If I had regarded iniquity in my heart, the Lord would not hear”(Psalms 66:18). bBut how do I realizethe meaning of the verse: b“Behold I will bring upon these people evil, even the fruit of their thoughts”(Jeremiah 6:19)? In the case of an evil bthought that produces fruit,i.e., that leads to an action, bthe Holy One, Blessed be He, links it tothe bactionand one is punished for the thought as well. If it is ba thought that does not produce fruit, the Holy One, Blessed be He, does not link it tothe baction. /b,The Gemara asks: bButwith regard to bthat which is written: “So I may take the house of Israel in their own heart”(Ezekiel 14:5), which indicates that one can be punished for thoughts alone, to what is this verse referring? bRav Aḥa bar Ya’akov said: That is written with regard to idol worship, as the Master says: Idol worship isvery bsevere, as anyone who denies it is like one who admitsthe truth of bthe entire Torah.Conversely, one who embraces idolatry is considered to have rejected the entire Torah. Due to the severity of idol worship, one is punished even for contemplating this transgression., bUlla said:This should be explained bin accordance witha statement bof Rav Huna, as Rav Huna says: When a person transgresses and repeatshis transgression, bit is permitted to him.The Gemara questions this statement: bCan it enter your mind thatthe transgression bis permitted to himbecause he has sinned twice? bRather, it becomes as ifit were bpermitted to him,as he becomes accustomed to this behavior and no longer senses that it is a sin., bRabbi Abbahu says in the name of Rabbi Ḥanina: It is preferable for a person to transgress in secret and not to desecrate the name of Heaven in public [ ibefarhesya /i], as it is stated: “As for you, house of Israel, so says the LordGod: bGo you, serve everyone his idols, even because you will not hearken to Me, but My sacred name you shall not profane”(Ezekiel 20:39)., bRabbi Ilai the Elder says: If a person sees that hisevil binclination is overcoming him, he should go to a place where he is not known, and wear blackclothes, band he should cover himself insimple bblackgarments, band he should do as his heart desires, but he should not desecrate the name of Heaven in public. /b,The Gemara asks: bIs that so? But isn’t it taughtin a ibaraita /i: With regard to banyone who does not care about his Creator’s honor, it is fitting for him not to have come into the world. What is this?Who is considered to be one who does not care about his Creator’s honor? bRabba says: This is one who gazes at a rainbow,which is described as: “The likeness of the glory of the Lord” (Ezekiel 1:28). bRav Yosef says: This is one who transgresses in secret,which shows that he fears other people but does not care about the honor of his Creator.,The Gemara answers: This is bnot difficult,as bthissource, which says that one who transgresses in secret does not care about his Creator’s honor, is referring bto one who can overcome hisevil binclinationbut nevertheless chooses to transgress in secret. bAnd thatsource, which states that it is preferable for him to transgress in secret, is referring bto one who cannot overcome hisevil binclination. /b, bWe learnedin a mishna bthere(see iAvot4:5): bCredit is not given with regard to the desecration ofGod’s bname, whetherone sinned bunintentionally or intentionally.The Gemara asks: bWhatis the meaning of the phrase: bCredit is not given [ imakkifin /i]? Mar Zutra says:This means bthatGod bdoes not act like a storekeeperand provide credit. Rather, one is punished without delay. bMar, son of Rabbana, says:This means bto say that ifone’s merit and sins bwere equal,the sin of the desecration of God’s name btiltsthe balance of the scales toward the side of his sins. In other words, if his sins include the transgression of desecrating God’s name, God does not wait for this individual to perform a mitzva to balance out the sin., bThe Sages taught: Always /b |
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57. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו | 107b. bin Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years”(I Kings 2:11). bAnd it is written: “In Hebron he reigned over Judah seven years and six monthsand in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). bAnd those six months,the prophet bdid not tallythem as part of the forty years of King David’s reign. bConclude from itthat there were six months that he was not considered king because he bwas afflicted with leprosy. /b,David bsaid before Himafter this: bMaster of the Universe, pardon me for this sin.God said to him: bIt is forgiven for you.David requested: b“Perform on my behalf a sign for good, that they that hate me may see it and be put to shame”(Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God bsaid to him: In your lifetime I will not makeit bknownthat you were forgiven, bbut I will makeit bknown in the lifetime of your son, Solomon. /b,The Gemara explains: bWhen Solomon built the Templeand bsought to bring the Ark into the Holy of Holies,the bgates clung togetherand could not be opened. Solomon buttered twenty-four songsof praise, bandhis prayer bwas not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle”(Psalms 24:7–8). bAnd it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in.Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), band he was not answered. /b, bOnce he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant”(II Chronicles 6:42), bhe was immediately answered,and the gates opened (II Chronicles 7:1). bAt that moment, the faces of all of David’s enemies turneddark blike thecharred bbottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin,as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that bGehazi,the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is bas it is written: And Elisha went to Damascus(see II Kings 8:7). bWhere did he go,and for what purpose? bRabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent.Elisha bsaid to him: Repent.Gehazi bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b, bWhat did he dothat caused the masses to sin? bThere arethose bwho saythat bhe hung a magnetic rock on Jeroboam’s sin,i.e., on the golden calf that Jeroboam established as an idol, so that bhe suspended it between heaven and earth,i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. bAnd there arethose bwho say: He engravedthe sacred bnameof God bon its mouth, and it would declare and say: “I amthe Lord your God” (Exodus 20:2), band: “You shall not haveother gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., bAnd there arethose bwho say:Gehazi bpushed the Sagesaway bfromcoming bbefore him,i.e., he prevented them from learning from Elisha, bas it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us”(II Kings 6:1). It may be derived bby inference that until now they were not numerousand the place was not bcrampedfor them, as Gehazi would turn people away., bThe Sages taught: Always have the lefthand bdrivesinners baway and the right drawthem bnear,so that the sinner will not totally despair of atonement. This is bunlike Elisha, who pushed away Gehazi with his two handsand caused him to lose his share in the World-to-Come, band unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b,Elisha drove bGehaziaway, bas it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silverin two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b“And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?”(II Kings 5:25–26). The Gemara asks: bAnd didGehazi btake all that? It ismerely bsilver and garments that he took. /b, bRabbi Yitzḥak says:This was the incident involving Gehazi: bAt that moment, Elisha was sitting and teachingthe ihalakhotof the beightimpure bcreeping animals.Now bNaaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. WhenNaaman bcameto him, Elisha bsaid to him: Go immerse in the Jordan.Naaman bsaid to him: Are you mocking meby suggesting that this will cure me? bThosecompanions bwho were withNaaman bsaid to him: What is the difference to you? Go, tryit. Naaman bwent and immersed in the Jordan and was healed.Naaman bcameand bbrought toElisha ball thoseitems bthat he hadtaken with him from Aram, and Elisha bdid not agree to receivethem bfrom him. Gehazi took leave from before Elishaand bwentand btookfrom Naaman bwhat he took, andhe bdepositedthem., bWhenGehazi bcame, Elisha saw the leprosy that had grown onGehazi’s bhead.Elisha bsaid to him: Wicked one! The time has arrived to takeyour breward forstudying the matter of bthe eight creeping animals.Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b“The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow”(II Kings 5:27). With regard to the verse: b“And there were four men afflicted with leprosy at the entrance of the gate”(II Kings 7:3), bRabbi Yoḥa says:These were bGehazi and his three sons,as he and his descendants were cursed.,§ bWhat isthe incident involving bYehoshua ben Peraḥya?The Gemara relates: bWhen King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus,his student, bwent to Alexandria of Egypt. When there was peacebetween King Yannai and the Sages, bShimon ben Shataḥ senta message btoYehoshua ben Peraḥya: bFrom me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate.The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, barose, came, and happenedto arrive at ba certain innon the way to Jerusalem. bThey treated him with great honor.Yehoshua ben Peraḥya bsaid: How beautiful is this inn.Jesus, his student, bsaid to him:But bmy teacher, the eyes ofthe innkeeper’s wife bare narrow [ iterutot /i].Yehoshua ben Peraḥya bsaid to him: Wicked one!Do byou involve yourself with regard to thatmatter, the appearance of a married woman? bHe produced four hundred ishofarotand ostracized him. /b,Jesus bcame beforeYehoshua ben Peraḥya bseveral timesand bsaid to him: Accept our,i.e., my, repentance. Yehoshua ben Peraḥya btook no notice of him. One dayYehoshua ben Peraḥya bwas reciting iShema /iand Jesus bcame before himwith the same request. Yehoshua ben Peraḥya bintended to accept hisrequest, and bsignaled him with his handto wait until he completed his prayer. Jesus did not understand the signal and bthought: He is driving me away. He wentand bstood a brickupright to serve as an idol band he bowed to it.Yehoshua ben Peraḥya then bsaid toJesus: bRepent.Jesus bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incitedJews to engage in idolatry, band led Israel astray.Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says:With regard to the evil binclination,to ba child, andto ba woman, have the lefthand bdrivethem baway and the right drawthem bnear.Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., bThe Sages taught: Elisha fell ill with three illnesses: Oneillness was due to the fact bthat he incited bears toattack and eat bchildren(see II Kings 2:24–25); band onewas due to the fact bthat he pushed Gehazi away with two handsand caused him to despair of atonement; band onewas the illness bfrom which he died, as it is stated: “And Elisha was fallen ill of his illnessfrom which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: bUntilthe time of bAbraham there was no aging,and the old and the young looked the same. bAnyone who saw Abraham said: That is Isaac,and banyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age”(Genesis 24:1). There is no mention of aging before that verse. bUntilthe time of bJacob there was no weakness,i.e., illness. Jacob bprayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill”(Genesis 48:1). bUntilthe time of bElisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die”(II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of bthe generation of the flood have no share in the World-to-Come and will not stand in judgmentat the end of days, bas it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3); bneitherwill they stand in bjudgment [ idin /i] norshall their bsoulsbe restored to them. The members of bthe generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth”(Genesis 11:8), band it is written: “And from there did the Lord scatter themupon the face of all the earth” (Genesis 11:9). b“And the Lord scattered them”indicates bin this world; “and from there did the Lord scatter them”indicates bfor the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly”(Genesis 13:13). b“Wicked”indicates bin this world; “and sinners”indicates bfor the World-to-Come. But they will stand in judgmentand they will be sentenced to eternal contempt., bRabbi Neḥemya says:Both bthese,the people of Sodom, band those,the members of the generation of the flood, bwill not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b |
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58. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 10b. אלא ויקריא מלמד שהקריא אברהם אבינו לשמו של הקב"ה בפה כל עובר ושב כיצד לאחר שאכלו ושתו עמדו לברכו אמר להם וכי משלי אכלתם משל אלהי עולם אכלתם הודו ושבחו וברכו למי שאמר והיה העולם,(בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה חשבה לזונה,א"ר אלעזר שכסתה פניה בבית חמיה דא"ר שמואל בר נחמני א"ר יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר נביאים דכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ מלכים מדוד ואמר רבי לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו,(בראשית לח, כה) היא מוצאת היא מיתוצאת מיבעי ליה א"ר אלעזר לאחר שנמצאו סימניה בא סמאל וריחקן בא גבריאל וקירבן,היינו דכתיב (תהלים נו, א) למנצח על יונת אלם רחוקים לדוד מכתם א"ר יוחנן משעה שנתרחקו סימניה נעשית כיונה אילמת לדוד מכתם שיצא ממנה דוד שהיה מך ותם לכל דבר אחר מכתם שהיתה מכתו תמה שנולד כשהוא מהול דבר אחר מכתם כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו ללמוד תורה כך בגדולתו,(בראשית לח, כה) והיא שלחה אל חמיה לאמר לאיש אשר אלה לו אנכי הרה ותימא ליה מימר אמר רב זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר רבי שמעון חסידא ואמרי לה אמר רבי יוחנן משום ר' שמעון בן יוחי נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חבירו ברבים מנלן מתמר,(בראשית לח, כה) הכר נא א"ר חמא ברבי חנינא בהכר בישר לאביו בהכר בישרוהו בהכר בישר (בראשית לז, לב) הכר נא הכתנת בנך היא בהכר בישרוהו הכר נא למי,נא אין נא אלא לשון בקשה אמרה ליה בבקשה ממך הכר פני בוראך ואל תעלים עיניך ממני,(בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני היינו דאמר רב חנין בר ביזנא א"ר שמעון חסידא יוסף שקדש ש"ש בסתר זכה והוסיפו לו אות אחת משמו של הקב"ה דכתיב (תהלים פא, ו) עדות ביהוסף שמו,יהודה שקדש ש"ש בפרהסיא זכה ונקרא כולו על שמו של הקב"ה כיון שהודה ואמר צדקה ממני יצתה בת קול ואמרה אתה הצלת תמר ושני בניה מן האור חייך שאני מציל בזכותך ג' מבניך מן האור מאן נינהו חנניה מישאל ועזריה,צדקה ממני מנא ידע יצתה בת קול ואמרה ממני יצאו כבושים,(בראשית לח, כו) ולא יסף עוד לדעתה אמר שמואל סבא חמוה דרב שמואל בר אמי משמיה דרב שמואל בר אמי כיון שידעה שוב לא פסק ממנה כתיב הכא ולא יסף עוד לדעתה וכתיב התם (דברים ה, יט) קול גדול ולא יסף,אבשלום נתגאה בשערו וכו' ת"ר אבשלום בשערו מרד שנאמר (שמואל ב יד, כה) וכאבשלום לא היה איש יפה וגו' ובגלחו את ראשו (וגו') והיה מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו ושקל את שער ראשו מאתים שקלים באבן המלך תנא אבן שאנשי טבריא ואנשי ציפורי שוקלים בה,לפיכך נתלה בשערו שנאמר (שמואל ב יח, ט) ויקרא אבשלום לפני עבדי דוד ואבשלום רוכב על הפרד ויבא הפרד תחת שובך האלה הגדולה ויאחז ראשו באלה ויותן בין השמים ובין הארץ והפרד אשר תחתיו עבר [שקל ספסירא בעא למיפסקיה] תנא דבי רבי ישמעאל באותה שעה נבקע שאול מתחתיו,(שמואל ב יט, א) וירגז המלך ויעל על עליית השער ויבך וכה אמר בלכתו בני אבשלום בני בני [אבשלום] מי יתן מותי אני תחתיך אבשלום בני בני והמלך לאט את פניו ויזעק המלך קול גדול בני אבשלום אבשלום בני בני הני תמניא בני למה שבעה דאסקיה משבעה מדורי גיהנם ואידך איכא דאמרי דקריב רישיה לגבי גופיה ואיכא דאמרי דאייתיה לעלמא דאתי,(שמואל ב יח, יח) ואבשלום לקח ויצב לו בחייו מאי לקח אמר ריש לקיש שלקח מקח רע לעצמו את מצבת אשר בעמק המלך וגו' א"ר חנינא בר פפא בעצה עמוקה של מלכו של עולם | 10b. but bratheras ivayyakri /i, and he causedothers bto call.This bteaches that Abraham our forefather caused the name of the Holy One, Blessed be He, to be calledout bin the mouth of all passersby. How so? Afterthe guests of Abraham bate and drank, they arose to bless him. He said to them: But did you eat fromwhat is bmine?Rather, byou ate fromthe food of bthe God of the world.Therefore, byoushould bthank and praise and bless the One Who spoke and the world wascreated. In this way, Abraham caused everyone to call out to God.,The Gemara continues its discussion of the incident of Judah and Tamar. It is written: b“When Judah saw her, he thought her to be a prostitute, for she had covered her face”(Genesis 38:15). The Gemara asks: bBecause she had covered her face he thought her to be a prostitute?Prostitutes usually uncover their faces in order to attract men., bRabbi Elazar says:The verse means bthatTamar bcovered her face in the home of her father-in-law,Judah. Therefore, he did not recognize her when her face was uncovered. bAs Rabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: Any daughter-in-law who is modest in the house of her father-in-law merits that kings and prophets emerge from her. From where do wederive this? bFrom Tamar. Prophetsemerged from her, bas it is written: “The vision of Isaiah, the son of Amoz”(Isaiah 1:1). bKingsemerged from her, as seen bfrom David. And Rabbi Levi says: This matter is a traditionthat bwereceived bfrom our ancestors: Amoz,father of Isaiah, band Amaziah,king of Judea, bwere brothers.This indi-cates that Isaiah was also from the house of David and therefore a descendant of Tamar.,The verse describes Tamar’s court hearing: b“When she was brought forth [ imutzet /i],she sent to her father-in-law, saying: By the man whose these are, am I with child” (Genesis 38:25). The Gemara comments: bIt should havestated: bWhen she was imitutzet /i.The word imutzetalso carries the implication of being found. What then, is taught by the use of that term? bRabbi Elazar says: After her signs,which she was using to prove that she was impregnated by Judah, bwere brought out,the evil angel bSamael came and distanced themfrom each other in an attempt to prevent Judah’s admission and Tamar’s survival, which would enable the birth of King David. The angel bGabrielthen bcame and movedthe signs bcloseragain. Therefore, the word imutzetis used, as it alludes to the signs being found again.,The Gemara comments: bThis is as it is written: “For the leader, upon iyonat eilem reḥokim /i, a psalm [ imikhtam /i] of David”(Psalms 56:1). bRabbi Yoḥa saysthe verse means: bFrom the moment that her signs were distanced [ ireḥokim /i], she became like a mute dove [ iyona illemet /i].And the phrase b“a psalm [ imikhtam /i] of David”means: The one bfrom whom David emerged, as he was modest [ imakh /i] and flawless [ itam /i] with everyone. Alternatively, imikhtam /iindicates bthat imakkato /i,the place on his body that would have required wounding [ imakka /i], bwas complete [ itama /i],i.e., bthatDavid bwas born circumcised. Alternatively, imikhtam /iindicates that bjust as in his youthDavid bmade himself small in front of one who was greater than himin order bto learn Torahfrom that person, bso too, when he became greatand was crowned king, he still behaved in this manner, so that his modesty, imakh /i, was complete, itam /i, all of his life.,The verse concerning Tamar then states: b“She sent to her father-in-law, saying: By the man whose these are, am I with child”(Genesis 38:25). The Gemara comments: bAnd let her say to himexplicitly that she was impregnated by him. bRav Zutra bar Tuviyya saysthat bRav says, and some say Rav Ḥana bar Bizna saysthat bRabbi Shimon Ḥasida says, and some saythat bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: It is more amenable for a person to throw himself into a fiery furnaceif faced with the choice of publicly embarrassing another or remaining silent even if it leads to being burned, band not humiliate another in public. From where do wederive this? bFrom Tamar,as she was prepared to be burned if Judah did not confess, rather than humiliate him in public.,The verse continues: “And she said: bDiscern, please,whose are these, the signet, and the cords, and the staff” (Genesis 38:25). bRabbi Ḥama, son of Rabbi Ḥanina, says: Withuse of the word bdiscernJudah binformed his fatherthat Joseph was lost, and also bwithuse of the word bdiscern they informedJudah about the signs. The Gemara explains: bWiththe word bdiscern he informedJacob his father when he brought him the coat of Joseph and said to his father: “And they sent the coat of many colors, and they brought it to their father; and said: This have we found. bDiscern now whether it is your son’s coator not” (Genesis 37:32). bWiththe word bdiscern they informed him:“And she said: bDiscern, please, whose arethese.”,It states: “Discern, bplease [ ina /i].”The word ina /iis bnothing otherthan ba language of request.The Gemara explains: bShe said to him: I request of you: Discern the image of your Creatorin every person, band do not avert your eyes from me. /b,The verse states: b“And Judah acknowledged them, and said: She is more righteous than I;forasmuch as I gave her not to Shelah my son” (Genesis 38:26). bThis isthe same bas Rav Ḥanin bar Bizna saysthat bRabbi Shimon Ḥasida says: Joseph, who sanctified the name of Heaven in privateby not committing adultery with the wife of Potiphar, bmerited that one letter from the name of the Holy One, Blessed be He, was added to hisname, bas it is written: “He appointed it in Joseph [ ibihosef] for a testimony in his name,when He went forth against the land of Egypt” (Psalms 81:6). In this verse the name Joseph is written with an additional letter iheh /i, found in the ineffable name of God.,He continues: bJudah, who sanctified the name of Heaven in public, merited that his entirename bis called by the name of the Holy One, Blessed be He,for all the letters of the ineffable name of God are included within the name of Judah, with the addition of the letter idalet /i. bWhen he confessed and said: “She is more righteous than I,” a Divine Voice went forth and said: You saved Tamar and her two childrenin her womb bfrombeing burned by bthe fire.By byour life,i.e., bin your merit, I will save three of your children from the fire.And bwho are they? Haiah, Mishael, and Azariah(see Daniel, chapter 3).,Judah said: b“She is more righteous than I [ imimmenni /i].”The word “ imimmenni /i” can also be understood as “from me,” with Judah thereby admitting that he is the father. The Gemara asks: bFrom where did he knowthat it was in fact from him that Tamar was pregt? The Gemara answers: bA Divine Voice went forth and said: From Me these hiddenmatters bemerged,and this woman will be the mother of royalty, which requires that Judah be the father.,The same verse continues: b“And he knew her [ ileda’atah /i] again no more [ ivelo yasaf],”seemingly indicating that Judah did not engage in sexual intercourse with Tamar again. bShmuel the Elder, father-in-law of Rav Shmuel bar Ami, says in the name of Rav Shmuel bar Ami:The verse actually means that bonce he knewof bherthat her intentions were for the sake of Heaven, bhe did not desist fromengaging in sexual intercourse with bher again,as bit is written here: “ iVelo yasaf od leda’atah /i,” and it is written thereat the giving of the Torah: “These words the Lord spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, bwith a great voice and it went on no more [ ivelo yasaf]”(Deuteronomy 5:18), which is interpreted to mean: A great voice that did not cease.,§ The mishna teaches: bAbsalom wasexcessively bproud of his hair,and therefore he was hung by his hair. bThe Sages taught( iTosefta3:16): bAbsalom rebelledand sinned bdue to his hair, as it is stated:“Now in all Israel bthere was noneto be so much praised bas Absalom for his beauty;from the sole of his foot even to the crown of his head there was no blemish in him. bAnd when he shaved his head, as it was at every year’s end that he shaved it; because the hair was heavy on him, therefore he shaved it, and he weighed the hair of his head at two hundred shekels, by the king’s stone”(II Samuel 14:25–26). What is the king’s stone? The Sages btaught: A stone with which the people of Tiberias and the people of Tzippori weighitems.,The ibaraitacontinues: And since he was proud of his hair, btherefore, he was hung by his hair, as it is statedin the verse describing the battle between the forces of David and Absalom: b“And Absalom chanced to meet the servants of David. And Absalom was riding upon his mule, and the mule went under the thick boughs of a great terebinth, and his head caught hold of the terebinth, and he was taken up between the heaven and the earth; and the mule that was under him went on”(II Samuel 18:9). After he was spotted by the opposing troops, Absalom btook a sword [ isafseira /i] and wanted to cut his hairto save himself. bThe school of Rabbi Yishmael taught: At that moment,the gates of bthe netherworld opened beneath himand he was afraid to fall into it, so he did not cut his hair, and he was killed by the opposing troops.,It is written with regard to David’s reaction after he learns of the death of Absalom: b“And the king was much moved, and went up to the chamber over the gate, and wept; and as he went about he said: O my son Absalom, my son, my son Absalom! Would I had died in your place, O Absalom, my son, my son”(II Samuel 19:1), and a few verses later it adds: b“And the king covered his face, and the king cried with a loud voice: O my son Absalom, O Absalom, my son, my son”(II Samuel 19:5). The Gemara asks: bWhyare there bthese eightmentions of b“my son”by David, i.e., to what do they correspond? The Gemara answers: bSeventimes he said “my son,” by bwhich he raised him up from the seven chambers of Gehenna. Andas for bthe other,eighth, time, bsome say thatDavid bbroughtthe bheadof Absalom bclose toAbsalom’s bbody, and some say thatwith this eighth mention David bbroughtAbsalom bto the World-to-Come. /b,It is written there: b“Now Absalom in his lifetime had taken and reared up for himselfthe pillar, which is in the king’s valley; for he said: I have no son to keep my name in remembrance” (II Samuel 18:18). The Gemara asks: bWhat didAbsalom btake? Reish Lakish says: He engaged in a bad transaction for himselfby accepting bad advice for which he was punished. The verse continues: b“The pillar, which is in the king’s valley [ ibe’emek hammelekh /i].” Rabbi Ḥanina bar Pappa says:This alludes to the pillar that is bin the deep [ iamukka /i] counsel of the King [ imelekh /i] of the universe,as God had already decreed in the aftermath of the incident with Bathsheba that this would occur. |
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59. Babylonian Talmud, Avodah Zarah, None
| 27b. סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר' ישמעאל וא"ל ר' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל | 27b. The Gemara explains the rationale for this leniency: The gentile bthinksto himself that the Jew bis asking himfor his opinion, and bjust as he is asking him, hewill also bask other people. Andthe gentile further reasons that if the Jew understands that the gentile provided him with bad advice, bthat man,i.e., the gentile, bwill bring harm to himselfby damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. bRava saysthat bRabbi Yoḥa says, and some saythat it was bRav Ḥisdawho bsaysthat bRabbi Yoḥa says:If there is buncertaintyas to whether a patient will blivethrough his ailment bor diefrom it, the patient bmay not be treated bygentile doctors, due to the concern that a gentile doctor may kill him. But if it is bcertainthat he will bdiefrom his affliction if he does not receive medical attention, the patient bis treated by them,as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will bdieif he is not treated, bnevertheless, there isvalue in btemporal life,i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: bWe are not concerned withthe value of btemporal lifewhen there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: bAnd from where do you say that we are not concerned withthe value of btemporal life? As it is writtenwith regard to the discussion held by four lepers left outside a besieged city: b“If we say: We will enter into the city, then the famine is in the city, and we shall die there;and if we sit still here, we also die. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: bBut isn’t there temporal lifeto be lost, in which case it would be preferable for the lepers to remain in their current location? bRather, is it notapparent that bwe are not concerned withthe value of btemporal life? /b,The Gemara braises an objectionfrom a ibaraita /i: bA person may not engage in dealings with heretics, and one may not be treated by them even ina case where it is clear that without medical attention one will experience only btemporal life. /b,The ibaraitarelates an incident illustrating this point. There was ban incident involving ben Dama, son of Rabbi Yishmael’s sister,in bwhich a snake bit him. Andfollowing the attack, bYa’akov of the village of Sekhanya,who was a heretic, a disciple of Jesus the Nazarene, bcame to treat him, but Rabbi Yishmael did not let himdo so. bAndben Dama bsaid to him: Rabbi Yishmael, my brother, let himtreat me, band I will be healed by him. And I will cite a verse from the Torahto prove bthataccepting medical treatment from a heretic bis permittedin this situation. bButben Dama bdid not manage to complete the statement before his soul departedfrom his body band he died. /b, bRabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would statethe verse: b“And who breaks through a fence, a snake shall bite him”(Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: bHeresy is different, as it is enticing.In other words, it is prohibited to accept medical treatment from a heretic, bas one might come to be drawn afterhis heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated., bThe Master saidabove: bYou did not transgress the statement of your colleagues, who would statethe verse: b“And who breaks through a fence, a snake shall bite him.”The Gemara asks: But ben Dama bwas also bitten by a snake,even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: bThe snakementioned in the curse bof the Sagesis different, bas it has no remedy whatsoever.Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: bAnd what wouldben Dama bhave said?What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, bhe shall live by them”(Leviticus 18:5). This teaches that one should live by God’s mitzvot, band not that heshould bdie by them.This verse serves as a source for the ihalakhathat one may violate a prohibition in order to save a life., bAndwhy does bRabbi Yishmaeldisagree with ben Dama? He maintains that bthis matterapplies only bin private, but in publicone bmay nottransgress a prohibition even to save a life. bAs it is taughtin a ibaraitathat bRabbi Yishmael would say: From whereis it derived bthat ifoppressors bsay to a person: Worship an idol and youwill bnot be killed, that one should worshipthe idol band not be killed? The verse states: “He shall live by them,” and not that he should die by them.One bmighthave thought that this applies beven in public.Therefore, bthe verse states: “And you shall not profane My holy name”(Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. bRabba bar bar Ḥana saysthat bRabbi Yoḥa says:With regard to bany injury for which Shabbat is desecrated, one may not be treated bygentiles. bAnd there arethose bwho saythat bRabba bar bar Ḥana saysthat bRabbi Yoḥa says:With regard to bany /b |
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