1. Hebrew Bible, Deuteronomy, 1.27, 6.21, 7.1-7.6, 8.11, 20.14, 21.10-21.14, 22.28-22.29, 26.8, 28.45 (9th cent. BCE - 3rd cent. BCE)
| 1.27. וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְהוָה אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ׃ 6.21. וְאָמַרְתָּ לְבִנְךָ עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם וַיּוֹצִיאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃ 7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 20.14. רַק הַנָּשִׁים וְהַטַּף וְהַבְּהֵמָה וְכֹל אֲשֶׁר יִהְיֶה בָעִיר כָּל־שְׁלָלָהּ תָּבֹז לָךְ וְאָכַלְתָּ אֶת־שְׁלַל אֹיְבֶיךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 22.28. כִּי־יִמְצָא אִישׁ נער [נַעֲרָה] בְתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ וְנִמְצָאוּ׃ 22.29. וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הנער [הַנַּעֲרָה] חֲמִשִּׁים כָּסֶף וְלוֹ־תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא־יוּכַל שַׁלְּחָה כָּל־יָמָיו׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ | 1.27. and ye murmured in your tents, and said: ‘Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us." 6.21. then thou shalt say unto thy son: ‘We were Pharaoh’s bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand." 7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;" 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;" 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." 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly." 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 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." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 20.14. but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee." 21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive," 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;" 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;" 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife." 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." 22.28. If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found;" 22.29. then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days." 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders." 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." |
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2. Hebrew Bible, Exodus, 13.10, 13.14, 13.16, 21.4, 32.1, 32.23 (9th cent. BCE - 3rd cent. BCE)
| 13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.16. וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃ 21.4. אִם־אֲדֹנָיו יִתֶּן־לוֹ אִשָּׁה וְיָלְדָה־לוֹ בָנִים אוֹ בָנוֹת הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ וְהוּא יֵצֵא בְגַפּוֹ׃ 32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.23. וַיֹּאמְרוּ לִי עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ | 13.10. Thou shalt therefore keep this ordice in its season from year to year." 13.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;" 13.16. And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’" 21.4. If his master give him a wife, and she bear him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself." 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’" 32.23. So they said unto me: Make us a god, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him." |
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3. Hebrew Bible, Leviticus, 11.43, 18.6-18.30, 19.19, 20.10-20.21, 20.23-20.26 (9th cent. BCE - 3rd cent. BCE)
| 11.43. אַל־תְּשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם׃ 18.6. אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃ 18.7. עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.8. עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃ 18.9. עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃ 18.11. עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ אֲחוֹתְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.12. עֶרְוַת אֲחוֹת־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִוא׃ 18.13. עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃ 18.14. עֶרְוַת אֲחִי־אָבִיךָ לֹא תְגַלֵּה אֶל־אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִוא׃ 18.15. עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.16. עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃ 18.17. עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה 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׃ 18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.23. וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃ 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׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 20.11. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃ 20.12. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃ 20.13. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 20.14. וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃ 20.15. וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת וְאֶת־הַבְּהֵמָה תַּהֲרֹגוּ׃ 20.16. וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 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׃ 20.21. וְאִישׁ אֲשֶׁר יִקַּח אֶת־אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ׃ 20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 20.25. וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃ 20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃ | 11.43. Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby." 18.6. None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD." 18.7. The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness." 18.8. The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness." 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. ." 18.10. The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness." 18.11. The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness." 18.12. Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman." 18.13. Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman." 18.14. Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt." 18.15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness." 18.16. Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness." 18.17. Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness." 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." 18.20. And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her." 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." 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination." 18.23. And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion." 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." 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." 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." 20.11. And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them." 20.12. And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them." 20.13. And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them." 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." 20.15. And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast." 20.16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them." 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." 20.20. And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless." 20.21. And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless." 20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them." 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples." 20.25. Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean." 20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine." |
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4. Hebrew Bible, Numbers, 20.16, 21.5 (9th cent. BCE - 3rd cent. BCE)
| 20.16. וַנִּצְעַק אֶל־יְהוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃ | 20.16. and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border." 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’" |
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5. Hebrew Bible, Psalms, 89.30-89.31 (9th cent. BCE - 3rd cent. BCE)
| 89.31. אִם־יַעַזְבוּ בָנָיו תּוֹרָתִי וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן׃ | 89.30. His seed also will I make to endure for ever, And his throne as the days of heaven." 89.31. If his children forsake My law, And walk not in Mine ordices; :" |
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6. Hebrew Bible, 1 Kings, 3.14, 11.1-11.11, 11.33, 16.30-16.31 (8th cent. BCE - 5th cent. BCE)
| 3.14. וְאִם תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֺתַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְהַאַרַכְתִּי אֶת־יָמֶיךָ׃ 11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃ 11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃ 11.11. וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּךָ׃ 11.33. יַעַן אֲשֶׁר עֲזָבוּנִי וַיִּשְׁתַּחֲווּ לְעַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִין לִכְמוֹשׁ אֱלֹהֵי מוֹאָב וּלְמִלְכֹּם אֱלֹהֵי בְנֵי־עַמּוֹן וְלֹא־הָלְכוּ בִדְרָכַי לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי וְחֻקֹּתַי וּמִשְׁפָּטַי כְּדָוִד אָבִיו׃ 16.31. וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃ | 3.14. And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’" 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;" 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love." 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart." 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father." 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites." 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father." 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon." 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods." 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice," 11.10. and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded." 11.11. Wherefore the LORD said unto Solomon: ‘Forasmuch as this hath been in thy mind, and thou hast not kept My covet and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant." 11.33. because that they have forsaken Me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in My ways, to do that which is right in Mine eyes, and to keep My statutes and Mine ordices, as did David his father." 16.30. And Ahab the son of Omri did that which was evil in the sight of the LORD above all that were before him." 16.31. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him." |
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7. Hebrew Bible, 2 Samuel, 3.2-3.5, 11.2-11.3, 11.27 (8th cent. BCE - 5th cent. BCE)
| 3.2. וילדו [וַיִּוָּלְדוּ] לְדָוִד בָּנִים בְּחֶבְרוֹן וַיְהִי בְכוֹרוֹ אַמְנוֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִת׃ 3.2. וַיָּבֹא אַבְנֵר אֶל־דָּוִד חֶבְרוֹן וְאִתּוֹ עֶשְׂרִים אֲנָשִׁים וַיַּעַשׂ דָּוִד לְאַבְנֵר וְלַאֲנָשִׁים אֲשֶׁר־אִתּוֹ מִשְׁתֶּה׃ 3.3. וְיוֹאָב וַאֲבִישַׁי אָחִיו הָרְגוּ לְאַבְנֵר עַל אֲשֶׁר הֵמִית אֶת־עֲשָׂהאֵל אֲחִיהֶם בְּגִבְעוֹן בַּמִּלְחָמָה׃ 3.3. וּמִשְׁנֵהוּ כִלְאָב לאביגל [לַאֲבִיגַיִל] אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִשִׁי אַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר׃ 3.4. וְהָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית וְהַחֲמִישִׁי שְׁפַטְיָה בֶן־אֲבִיטָל׃ 3.5. וְהַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אֵשֶׁת דָּוִד אֵלֶּה יֻלְּדוּ לְדָוִד בְּחֶבְרוֹן׃ 11.2. וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃ 11.2. וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3. וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃ 11.27. וַיַּעֲבֹר הָאֵבֶל וַיִּשְׁלַח דָּוִד וַיַּאַסְפָהּ אֶל־בֵּיתוֹ וַתְּהִי־לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ בֵּן וַיֵּרַע הַדָּבָר אֲשֶׁר־עָשָׂה דָוִד בְּעֵינֵי יְהוָה׃ | 3.2. And to David sons were born in Ĥevron: and his firstborn was Amnon, of Aĥino῾am the Yizre῾elite;" 3.3. and his second, Kil᾽av, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Ma῾akha the daughter of Talmay king of Geshur;" 3.4. and the fourth, Adoniyya the son of Ĥaggit; and the fifth, Shefatya the son of Avital;" 3.5. and the sixth, Yitre῾am, by ῾Egla David’s wife. These were born to David in Ĥevron." 11.2. And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon." 11.3. And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?" 11.27. And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bore him a son. But the thing that David had done was evil in the eyes of the Lord." |
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8. Hebrew Bible, 1 Chronicles, 2.3, 3.1-3.2, 4.18 (5th cent. BCE - 3rd cent. BCE)
| 2.3. וּבְנֵי נָדָב סֶלֶד וְאַפָּיִם וַיָּמָת סֶלֶד לֹא בָנִים׃ 2.3. בְּנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה שְׁלוֹשָׁה נוֹלַד לוֹ מִבַּת־שׁוּעַ הַכְּנַעֲנִית וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה וַיְמִיתֵהוּ׃ 3.1. וּבֶן־שְׁלֹמֹה רְחַבְעָם אֲבִיָּה בְנוֹ אָסָא בְנוֹ יְהוֹשָׁפָט בְּנוֹ׃ 3.1. וְאֵלֶּה הָיוּ בְּנֵי דָויִד אֲשֶׁר נוֹלַד־לוֹ בְּחֶבְרוֹן הַבְּכוֹר אַמְנֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִית שֵׁנִי דָּנִיֵּאל לַאֲבִיגַיִל הַכַּרְמְלִית׃ 3.2. הַשְּׁלִשִׁי לְאַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר הָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית׃ 3.2. וַחֲשֻׁבָה וָאֹהֶל וּבֶרֶכְיָה וַחֲסַדְיָה יוּשַׁב חֶסֶד חָמֵשׁ׃ 4.18. וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת־יֶרֶד אֲבִי גְדוֹר וְאֶת־חֶבֶר אֲבִי שׂוֹכוֹ וְאֶת־יְקוּתִיאֵל אֲבִי זָנוֹחַ וְאֵלֶּה בְּנֵי בִּתְיָה בַת־פַּרְעֹה אֲשֶׁר לָקַח מָרֶד׃ | 2.3. The sons of Judah: Er, and O, and Shelah; which three were born unto him of Bath-shua the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of the LORD; and He slew him." 3.1. Now these were the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;" 3.2. the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;" 4.18. and his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah—and these are the sons of Bithiah the daughter of Pharaoh whom Mered took." |
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9. Anon., Jubilees, 22.16-22.18 (2nd cent. BCE - 2nd cent. BCE)
| 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. |
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10. Dead Sea Scrolls, Damascus Covenant, 1.4-1.5, 1.12, 5.11-5.12, 7.3-7.4, 15.5, 20.2 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.4-1.5, 1.12, 2.11, 5.11-5.12, 7.3-7.4, 15.5, 20.2 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE)
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13. Josephus Flavius, Jewish Antiquities, 14.231-14.233 (1st cent. CE - 1st cent. CE)
| 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” |
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14. Josephus Flavius, Jewish War, 7.5 (1st cent. CE - 1st cent. CE)
| 7.5. 2. But Caesar resolved to leave there, as a guard, the tenth legion, with certain troops of horsemen, and companies of footmen. So, having entirely completed this war, he was desirous to commend his whole army, on account of the great exploits they had performed, and to bestow proper rewards on such as had signalized themselves therein. 7.5. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, and of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; |
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15. New Testament, Romans, 2.26 (1st cent. CE - 1st cent. CE)
| 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? |
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16. Anon., Genesis Rabba, 56.2 (2nd cent. CE - 5th cent. CE)
| 56.2. אָמַר לְיִצְחָק, בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ הֵן. אָמַר לִשְׁנֵי נְעָרָיו, רוֹאִים אַתֶּם מַה שֶּׁאֲנִי רוֹאֶה, אָמְרוּ לוֹ לַאו. אָמַר הוֹאִיל וַחֲמוֹר אֵינוֹ רוֹאֶה וְאַתֶּם אֵין אַתֶּם רוֹאִים (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר. וּמִנַּיִין שֶׁהָעֲבָדִים דּוֹמִין לִבְהֵמָה, מֵהָכָא, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַחֲמוֹר. רַבָּנָן מַיְתֵי לֵיהּ מֵהָכָא מִמַּתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, ט י): שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וגו' אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, אָמַר רַבִּי יִצְחָק עָתִיד הַמָּקוֹם לִרָחֵק מִבְּעָלָיו, וּלְעוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב, לִכְשֶׁיָּבוֹא אוֹתוֹ שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר. (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵלֵךְ וְנִרְאֶה מַה יִּהְיֶה בְּסוֹפוֹ שֶׁל כֹּה. (בראשית כב, ה): וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְֹּׂרוֹ שֶׁהוּא חוֹזֵר מֵהַר הַמּוֹרִיָה בְּשָׁלוֹם. אָמַר רַבִּי יִצְחָק הַכֹּל בִּזְכוּת הִשְׁתַּחֲוָיָה, וְאַבְרָהָם לֹא חָזַר מֵהַר הַמּוֹרִיָּה בְּשָׁלוֹם אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. יִשְׂרָאֵל לֹא נִגְאֲלוּ אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם וגו' וַיִקְדּוּ וַיִּשְׁתַּחֲווּ. הַתּוֹרָה לֹא נִתְּנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות כד, א): וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק. חַנָּה לֹא נִפְקְדָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמואל א א, כח): וַיִּשְׁתַּחוּ שָׁם לַה': הַגָּלֻיּוֹת אֵינָן מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו' וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם. בֵּית הַמִּקְדָּשׁ לֹא נִבְנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צט, ט): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁוֹ. הַמֵּתִים אֵינָן חַיִּין אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צה, ו): בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ. | 56.2. He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6)." |
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17. Anon., Leviticus Rabba, 20.2 (2nd cent. CE - 5th cent. CE)
| 20.2. דָּבָר אַחֵר, אַחֲרֵי מוֹת, רַבִּי לֵוִי פָּתַח (תהלים עה, ה): אָמַרְתִּי לַהוֹלְלִים אַל תָּהוֹלוּ, לַהוֹלְלִים, לִמְעַרְבְּבַיָּא, אֵלּוּ שֶׁלִּבָּם מָלֵא עֲלֵיהֶם חַלְחוֹלִיּוֹת רָעוֹת, רַבִּי לֵוִי הֲוָה צָוַח לְהוֹן אַלְלַיָיא, שֶׁמְבִיאִין אַלְלַי לָעוֹלָם. (תהלים עה, ה): וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, הַצַּדִּיקִים לֹא שָׂמְחוּ בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁין לִשְׂמֹחַ. רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אָמַר תַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן הָיָה מַכְּהֶה גַּלְגַּל חַמָּה, קְלַסְתֵּר פָּנָיו עַל אַחַת כַּמָּה וְכַמָּה, וְאַל תִּתְמַהּ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה דִיסְקָרִי, אֶחָד לוֹ וְאֶחָד לְבֵיתוֹ, שֶׁל מִי עוֹשֶׂה נָאֶה לֹא אֶת שֶׁלּוֹ, כָּךְ אָדָם הָרִאשׁוֹן נִבְרָא לְתַשְׁמִישׁ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְגַלְגַּל חַמָּה לְתַשְׁמִישָׁן שֶׁל בְּרִיּוֹת. אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא, שְׁלשׁ עֶשְׂרֵה חֻפּוֹת קָשַׁר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיַהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַד עֲשַׂר, וְרַבָּנָן אָמְרֵי עֲשַׂר, וְלָא פְּלִיגֵי מַאן דַעֲבַד לְהוֹן תְּלַת עֲשַׂר עָבֵיד כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ תְּלַת, מַאן דַּעֲבַד לְהוֹן חַד סַר, עֲבֵיד לְהוּ חָדָא, מַאן דַעֲבַד לְהוֹן עֲשָׂרָה לָא עֲבֵיד חַד מִנְהוֹן, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. אַבְרָהָם לֹא שָׂמַח בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁים לִשְמֹחַ. נוֹלַד לוֹ בֵּן לְמֵאָה שָׁנָה וּבַסּוֹף אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְהָלַךְ אַבְרָהָם מַהֲלַךְ שְׁלשֶׁת יָמִים, לְאַחַר שְׁלשָׁה יָמִים רָאָה עָנָן קָשׁוּר עַל גַּב הָהָר, אָמַר לוֹ בְּנִי רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לֵיהּ הֵן, מָה אַתָּה רוֹאֶה אָמַר לֵיהּ עָנָן קָשׁוּר עַל גַּב הָהָר אֲנִי רוֹאֶה, אָמַר לְיִשְׁמָעֵאל וְלֶאֱלִיעֶזֶר רוֹאִים אַתֶּם כְּלוּם, אָמְרוּ לֵיהּ לָאו, אָמַר לָהֶם הוֹאִיל וְאֵינְכֶם רוֹאִים כְּלוּם וַחֲמוֹר זֶה אֵינוֹ רוֹאֶה (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַדּוֹמִים לַחֲמוֹר. נָטַל אֶת יִצְחָק בְּנוֹ וְהֶעֱלָהוּ הָרִים וְהוֹרִידוֹ גְּבָעוֹת, הֶעֱלָהוּ עַל אֶחָד מִן הֶהָרִים וּבָנָה מִזְבֵּחַ וְסִדֵּר עֵצִים וְעָרַךְ מַעֲרָכָה וְנָטַל אֶת הַסַּכִּין לְשָׁחֲטוֹ, וְאִלּוּלֵי שֶׁקְּרָאוֹ מַלְאָךְ מִן הַשָּׁמַיִם כְּבָר הָיָה נִשְׁחָט. תֵּדַע שֶׁכֵּן, שֶׁחָזַר יִצְחָק אֵצֶל אִמּוֹ, וְאָמְרָה לוֹ אָן הָיִיתָ בְּרִי, אָמַר לָהּ נְטָלַנִּי אָבִי וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִּי גְבָעוֹת וכו', אָמְרָה וַוי עַל בְּרִי דְרֵיוָתָא, אִלּוּלֵי הַמַּלְאָךְ כְּבָר הָיִיתָ שָׁחוּט, אָמַר לָהּ אִין. בְּאוֹתָהּ שָׁעָה צָוְחָה שִׁשָּׁה קוֹלוֹת כְּנֶגֶד שִׁשָּׁה תְּקִיעוֹת, אָמְרוּ לֹא הִסְפִּיקָה אֶת הַדָּבָר עַד שֶׁמֵּתָה, הֲדָא הוּא דִכְתִיב (בראשית כג, ב): וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ, וּמֵהֵיכָן בָּא, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר מֵהַר הַמּוֹרִיָה בָּא, וְהָיָה אַבְרָהָם מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר שֶׁמָּא חַס וְשָׁלוֹם נִמְצָא בּוֹ פְּסוּל וְלֹא נִתְקַבֵּל קָרְבָּנוֹ, יָצְתָה בַּת קוֹל וְאוֹמֶרֶת לוֹ (קהלת ט, ז): לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. יִשְׂרָאֵל לֹא שָׂמְחוּ בְּעוֹלָמִי, שָׂמַח יִשְׂרָאֵל בְּעֹשָׂיו אֵינוֹ אוֹמֵר אֶלָּא (תהלים קמט, ב): יִשְׂמַח, עֲתִידִין הֵן לִשְׂמֹחַ בְּמַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד לָבוֹא. כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שָׂמַח בְּעוֹלָמוֹ, שָׂמַח ה' בְּמַעֲשָׂיו אֵינוֹ אוֹמֵר, אֶלָּא (תהלים קד, לא): יִשְׂמַח, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹחַ בְּמַעֲשֵׂיהֶם שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא. אֱלִישֶׁבַע בַּת עֲמִינָדָב לֹא שָׂמְחָה בָּעוֹלָם, שֶׁרָאֲתָה חֲמִשָּׁה כְּתָרִים בְּיוֹם אֶחָד, יְבָמָהּ מֶלֶךְ, אָחִיהָ נָשִׂיא, בַּעֲלָהּ כֹּהֵן גָּדוֹל, שְׁנֵי בָּנֶיהָ שְׁנֵי סְגָנֵי כְּהֻנָּה, פִּנְחָס בֶּן בְּנָהּ מְשׁוּחַ מִלְחָמָה, כֵּיוָן שֶׁנִּכְנְסוּ בָּנֶיהָ לְהַקְרִיב וְנִשְׂרְפוּ, נֶהְפְּכָה שִׂמְחָתָהּ לְאֵבֶל, הֲדָא הוּא דִכְתִיב: אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. | |
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18. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 49a. א"כ משהאשה יולדת משבחת אלא שמין את הולדות כמה הן יפין ונותן לבעל ואם אין לה בעל נותן ליורשיו,היתה שפחה ונשתחררה או גיורת פטור:, big strongגמ׳ /strong /big טעמא דמתכוין לחבירו הא מתכוין לאשה משלם דמי ולדות לימא תיהוי תיובתא דרב אדא בר אהבה דאמר רב אדא בר אהבה שוורים שנתכוונו לאשה פטורים מדמי ולדות,אמר לך רב אדא בר אהבה הוא הדין דאפי' נתכוונו לאשה נמי פטורים מדמי ולדות והא דקתני שור שהיה מתכוין לחבירו איידי דקא בעי למיתנא סיפא אדם שהיה מתכוין לחבירו דהכי כתיב קרא קתני רישא נמי שור שהיה מתכוין לחבירו,אמר רב פפא שור שנגח את השפחה ויצאו ילדיה משלם דמי ולדות מאי טעמא חמרתא מעברתא בעלמא הוא דאזיק דאמר קרא (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור:,כיצד משלם דמי ולדות: דמי ולדות שבח ולדות מיבעי ליה הכי נמי קאמר כיצד משלם דמי ולדות ושבח ולדות שמין את האשה כמה היא יפה עד שלא ילדה וכמה היא יפה משילדה:,אמר רשב"ג א"כ משהאשה יולדת משבחת: מאי קאמר אמר רבה ה"ק וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,תניא נמי הכי וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,רבא אמר הכי קתני וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין את הולדות ונותנין לבעל ושבח ולדות חולקין,תניא נמי הכי אמר רשב"ג וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין נזק בפני עצמו וצער בפני עצמו ושמין את הולדות ונותנין לבעל ושבח ולדות חולקין,קשיא דרשב"ג אדרשב"ג,ל"ק כאן במבכרת כאן בשאינה מבכרת,ורבנן דאמרי שבח ולדות נמי לבעל מאי טעמא כדתנן ממשמע שנאמר (שמות כא, כב) ויצאו ילדיה איני יודע שהיא הרה מה ת"ל הרה לומר לך שבח הריון לבעל,ורשב"ג האי הרה מאי דריש ביה מבעי ליה לכדתניא ר"א בן יעקב אומר לעולם אינו חייב עד שיכנה כנגד בית ההריון אמר רב פפא לא תימא כנגד בית הריון ממש אלא כל היכא דסליק ביה שיחמא לולד לאפוקי יד ורגל דלא:,היתה שפחה ונשתחררה או גיורת פטור: אמר רבה לא שנו אלא שחבל בה בחיי הגר ומת הגר דכיון דחבל בה בחיי הגר זכה בהו גר וכיון דמת הגר זכה בהו מן הגר אבל חבל בה לאחר מיתת הגר זכיא לה איהי בגוייהו ומיחייב לשלומי לה לדידה,א"ר חסדא מרי דיכי אטו ולדות צררי נינהו וזכיא בהו אלא איתיה לבעל זכה ליה רחמנא ליתיה לבעל לא,מיתיבי הכה את האשה ויצאו ילדיה נותן נזק וצער לאשה ודמי ולדות לבעל אין הבעל נותן ליורשיו אין האשה נותן ליורשיה היתה שפחה ונשתחררה או גיורת זכה,אמרי ומי עדיפא ממתניתין דאוקימנא שחבל בה בחיי הגר ומת הגר הכא נמי שחבל בה בחיי הגר ומת הגר ואיבעית אימא לאחר מיתת הגר | 49a. bIf so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases. Rather,the court bappraises how much the offspring are worth, andthe one liable for the damage bgivesthat amount bto the husband. And if she does not have a husband,e.g., her husband died, he bgivesthe money bto his heirs. /b,If the pregt woman bwasa Canaanite bmaidservant andthen bshe was emancipated, or a convert,and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is bexemptfrom pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman., strongGEMARA: /strong The first clause of the mishna indicates that bthe reasonthe owner is exempt from paying compensation for the offspring when an ox unintentionally gores a pregt woman is specifically bthat it was intending togore banotherox. By inference, if it bwas intending togore bthe woman,the owner bpays compensation formiscarried boffspring. Shall we saythat this bshould be a conclusive refutationof the opinion bof Rav Adda bar Ahava, as Rav Adda bar Ahava says:With regard to boxen that intended togore ba womanand then did so, the owners are bexemptfrom paying bcompensation formiscarried boffspring? /b,The Gemara answers that bRav Adda bar Ahavacould have bsaid to you: The same is true, that evenif the oxen bintended togore bthe woman,the owners are balso exempt frompaying bcompensation formiscarried boffspring.As for bthat which is taughtin the mishna: bAn ox that was intending togore banotherox, it bistaught this way bsince it wants to teach the latter clause: A person that was intending toinjure banotherperson, bas thiscase is bwrittenexplicitly in bthe verse:“And if men struggle and hurt a pregt woman and her offspring emerge” (Exodus 21:22). In the case in the verse, the assailant intended to injure another person but injured the woman instead. Therefore, the mishna balso teaches the first clausein that style: bAn ox that was intending togore banotherox., bRav Pappa says:In the case of ban ox that goreda Canaanite bmaidservant, and her offspring emergeddue to miscarriage, the owner bpays compensation formiscarried boffspring. What is the reason?The ox binjured a mere pregt donkey.With regard to the matter of compensation for offspring, who would be the property of the master were they to be born, a Canaanite slave is considered property of the master. bAsthe bverse statesthat Abraham addressed Eliezer, who was a Canaanite, by saying: b“You remain here with [ iim /i] the donkey”(Genesis 22:5), on which the Sages expound that he was alluding to the idea that Eliezer is of ba people [ iam /i] that is similar to a donkey.Therefore, the case of an ox goring a Canaanite maidservant is not included in the Torah’s exemption from paying compensation for miscarried offspring.,§ The mishna teaches: bHow does he pay compensation formiscarried boffspring?The court appraises how much the value of the woman increased due to the offspring. The Gemara asks: Would this be a correct interpretation of the term: bCompensation formiscarried boffspring?If this is how the sum is calculated, the mishna bshould havestated: How does he pay bthe increasein value due to bthe offspring?The Gemara answers: bThat is also whatthe itanna bis saying: How does he pay compensation formiscarried boffspring and the increasein value due to bthe offspring?In other words, apart from evaluating the compensation for the miscarried offspring, the court also bappraisesthe value bof the womanby calculating how much shewould be bworthif sold as a maidservantbefore giving birth, and how much shewould be bworth after giving birth. /b,he mishna teaches: bRabban Shimon ben Gamliel said: If so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases.The Gemara asks: bWhat isRabban Shimon ben Gamliel bsaying? Rabba said: This iswhat he bis saying: But isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth,since the concern for her dying during childbirth, which lowers her monetary value prior to giving birth, is no longer a concern? bRather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bThisexplanation of Rabban Shimon ben Gamliel’s statement bis also taughtin a ibaraita /i: bBut isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth? Rather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bRava said: This is whatRabban Shimon ben Gamliel bis teaching: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring?A pregt woman’s monetary value is increased on account of her pregcy, beyond the monetary value of the offspring. bRather,the court bappraisesthe value of bthe offspring and givesit bto the husband. Andin addition, bthehusband and wife bdivide the increasein her value due to the boffspring. /b, bThisexplanation of Rabban Shimon ben Gamliel’s opinion bis also taughtin a ibaraita /i: bRabban Shimon ben Gamliel said: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring? Rather,the court bappraises damage by itself and pain by itself, and appraisesthe value of bthe offspring and givesit bto the husband, and thehusband and wife bdivide the increasein her value due to the boffspring. /b,The Gemara asks: The opinion bof Rabban Shimon ben Gamlielin the first ibaraita /i, that the woman’s value decreases because of pregcy, poses ba difficulty for that of Rabban Shimon ben Gamlielin the second ibaraita /i, that it increases.,The Gemara answers: This is bnot difficult,since each ibaraitais referring to a different case: bHere,the first ibaraita /i, which stated that the woman’s value increases after giving birth, is referring btoa woman bgiving birth toher bfirstborn.Her value decreases prior to birth out of concern that she might die in childbirth. bThere,the second ibaraita /i, which stated that her value increases due to pregcy, is referring btoa woman bwho is not giving birth toher bfirstborn. /b,The Gemara asks: bAnd what is the reasonof bthe Rabbisin the second ibaraita /i, bwho say: The increasein her value due to bthe offspringis balsogiven bto the husband?The Gemara answers: They derive it from a redundancy in a verse, bas we learnedin a ibaraita /i: The verse states: “And hurt a pregt woman and her offspring emerge” (Exodus 21:22). bFrom the fact that it is stated: “And her offspring emerge,” don’t I knowby inference bthat she was pregt?If so, bwhatis the meaning when bthe verse states: “A pregtwoman,” and not just “a woman”? bTo inform youthat even the bincreasein her value due to bthe pregcyis given bto the husband. /b,The Gemara asks: bAnd what ihalakha bdoes Rabban Shimon ben Gamliel expound on thisextra word b“pregt”?The Gemara answers: bHe requires it for that which is taughtin a ibaraita /i: bRabbi Eliezer ben Ya’akov saysthat one who injures a woman bis never liableto pay compensation for miscarried offspring bunless he strikes her opposite the womb,i.e., on the abdomen. bRav Pappa said: Do not saythat it must be bliterally opposite the womb. Rather,he is liable if she was struck banywhere that the wound’simpact could breach the offspring,i.e., any part of the torso, bto excludea wound to her bhand or foot, for whichhe is bnotliable, since it could be argued that it was not the wound to the hand or foot that caused the miscarriage.,§ The mishna teaches: If the pregt woman bwas a maidservant andthen bshe was emancipated, or a convert,he is bexemptfrom the payment of damages for miscarried offspring. bRabba says: They taughtthis ihalakha bonlyin a case bwhere one injured her during the lifetime of the convert,i.e., her husband, band the convert diedbefore the payment was given. The reason for this is bthat sincethe assailant binjured her during the lifetime of the convert, the convert acquiresthe money, although it is still in the possession of the one liable for the damage. bAnd once the convert dieswithout heirs, the money is ownerless. Therefore, the assailant bacquires it from the convert.Since anyone can assume ownership of ownerless property, the assailant, who already possesses the money, becomes the owner. bBut if he injured her after the convert had died, she acquiresthe money, band he must pay the woman herself. /b, bRav Ḥisda saidin amazement: bMaster of this ruling! Is that to saythat compensation for the boffspring islike bbundlesof money, band she acquires themwhen her husband dies? Rabba seems to understand that the pregt woman assumes ownership of the offspring by virtue of being in possession of them when the husband dies, and therefore has the right to compensation for them. That is not the case. bRather,if bthe husband is present, the Merciful One grantscompensation for the offspring bto him,but if bthe husband is notalive, the Torah does bnotgrant compensation to anyone else.,The Gemara braises an objectionagainst the opinion of Rabba from the following: If the assailant bstruck the woman and her offspring emergeddue to miscarriage, bhe givescompensation for bdamage and pain to the woman and compensation formiscarried boffspring to the husband.If bthe husband is notalive, bhe givesthe compensation for the offspring bto his heirs.If bthe woman is notalive, bhe givesthe payment owed to her bto her heirs.If bshe was a maidservant andthen bshe was emancipated, or a convert,the assailant bacquiresthe money. This indicates that if the husband is no longer alive, the woman doesn’t receive anything.,The Sages bsaidin response to this: bBut isthe ibaraita bpreferable to the mishna, which we interpretedas a referring to case bwhere he injured her during the lifetime of the convert, and the convertthen bdied? Here also,it must be explained bthat he injured her during the lifetime of the convert, and the convertthen bdied. And if you wish, sayinstead that he injured her even bafter the death of the convert. /b |
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19. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
| 17a. ומשתין מים ערום לפני מטתו והמשמש מטתו בפני כל חי אמר ליה רב יהודה לשמואל ואפי' לפני עכברים א"ל שיננא לא אלא כגון של בית פלוני שמשמשין מטותיהן בפני עבדיהם ושפחותיהם,ואינהו מאי דרוש (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור,רבה בר רב הונא מקרקש זגי דכילתא אביי באלי דידבי רבא באלי פרוחי,אמר ר"ש בן יוחי ה' דברים הן שהעושה אותן מתחייב בנפשו ודמו בראשו האוכל שום קלוף ובצל קלוף וביצה קלופה והשותה משקין מזוגין שעבר עליהן הלילה והלן בבית הקברות והנוטל צפרניו וזורקן לרה"ר והמקיז דם ומשמש מטתו,האוכל שום קלוף כו' ואע"ג דמנחי בסילתא ומציירי וחתימי רוח רעה שורה עליהן ולא אמרן אלא דלא שייר בהן עיקרן או קליפתן אבל שייר בהן עיקרן או קליפתן לית לן בה,והשותה משקין מזוגין שעבר עליהן הלילה אמר רב יהודה אמר שמואל והוא שלנו בכלי מתכות אמר רב פפא וכלי נתר ככלי מתכות דמו וכן אמר רבי יוחנן והוא שלנו בכלי מתכות וכלי נתר ככלי מתכות דמו,והלן בבית הקברות כדי שתשרה עליו רוח טומאה זימנין דמסכנין ליה,והנוטל צפרניו וזורקן לרשות הרבים מפני שאשה מעוברת עוברת עליהן ומפלת ולא אמרן אלא דשקיל בגנוסטרי ולא אמרן אלא דשקיל דידיה ודכרעיה ולא אמרן אלא דלא גז מידי בתרייהו אבל גז מידי בתרייהו לית לן בה ולא היא לכולה מילתא חיישינן,ת"ר ג' דברים נאמרו בצפרנים שורפן חסיד קוברן צדיק זורקן רשע,והמקיז דם ומשמש מטתו דאמר מר מקיז דם ומשמש מטתו הויין לו בנים ויתקין הקיזו שניהם ושמשו הויין לו בנים בעלי ראתן אמר רב ולא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה,אמר רב חסדא אסור לו לאדם שישמש מטתו ביום שנאמר (ויקרא יט, יח) ואהבת לרעך כמוך מאי משמע אמר אביי שמא יראה בה דבר מגונה ותתגנה עליו אמר רב הונא ישראל קדושים הם ואין משמשין מטותיהן ביום,אמר רבא ואם היה בית אפל מותר ות"ח מאפיל בכסותו ומשמש,תנן או תשמש לאור הנר אימא תבדוק לאור הנר,ת"ש אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה אימא הבודק מטתו לאור הנר הרי זה מגונה,תא שמע ושל בית מונבז המלך היו עושין ג' דברים ומזכירין אותן לשבח היו משמשין מטותיהם ביום ובודקין מטותיהם במילא פרהבא ונוהגין טומאה וטהרה בשלגים קתני מיהא משמשין מטותיהן ביום,אימא בודקין מטותיהם ביום הכי נמי מסתברא דאי ס"ד משמשין מזכירין אותן לשבח אין ה"נ דאגב דאיכא אונס שינה מגניא באפיה,ובודקין מטותיהן במילא פרהבא מסייע ליה לשמואל דאמר שמואל אין בודקין את המטה אלא בפקולין או בצמר נקי ורך אמר רב היינו דכי הואי התם בערבי שבתות הוו אמרי מאן בעי פקולי בנהמא ולא ידענא מאי קאמרי,אמר רבא הני שחקי דכיתנא מעלי לבדיקה איני והא תנא דבי מנשה אין בודקין את המטה לא בעד אדום ולא בעד שחור ולא בפשתן אלא בפקולין או בצמר נקי ורך,לא קשיא הא בכיתנא הא במאני דכיתנא ואיבעית אימא הא והא במאני דכיתנא הא בחדתי הא בשחקי,נוהגין טומאה וטהרה בשלגין תנן התם שלג אינו לא אוכל ולא משקה חישב עליו לאכילה אינו מטמא טומאת אוכלין למשקה מטמא טומאת משקין,נטמא מקצתו לא נטמא כולו נטהר מקצתו נטהר כולו,הא גופא קשיא אמרת נטמא מקצתו לא נטמא כולו והדר תני נטהר מקצתו נטהר כולו למימרא דנטמא כולו,אמר אביי כגון שהעבירו על אויר תנור דהתורה העידה על כלי חרס | 17a. banda man who burinates naked next to his bed; and one who engages in intercourse in the presence of any living being. Rav Yehuda said to Shmuel:Does the phrase: In the presence of any living being, mean beven in the presence of mice?Shmuel bsaid to him: iShina /i,that is bnotthe case. bRather,it is referring to a situation bsuch as in so-and-so’s house, where they engage in intercourse in the presence of theirCanaanite bslaves and maidservants. /b,The Gemara asks: bAnd thosemembers of that household, who act in that manner, bwhatverse bdo they interpretin a manner that allows them to do so? The Gemara answers: They reference the verse in which Abraham said to his two servants: b“Remain here with [ iim /i] the donkey”(Genesis 22:5). This verse is interpreted as meaning that they are ba nation [ iam /i] comparable to a donkey.The members of the aforementioned household thought that it is permitted to engage in intercourse in the presence of animals, and therefore one can do so in the presence of his Canaanite slaves and maidservants.,The Gemara cites practices of modesty observed by the Sages. bRabba bar Rav Hunawould bsound the bells [ izagei /i] of the canopyabove his bed when engaging in intercourse, so that people would know to keep away. bAbayewould even bdrive away flies [ ididevei /i]from around his bed, so that he would not engage in intercourse in their presence, and bRavawould bdrive away gnats [ iperuḥei /i]. /b, bRabbi Shimon ben Yoḥaifurther bsays:There are bfiveactions with regard to bwhich one who performs themis held bliable for hisown blife, and his blood is upon hisown bhead,i.e., he bears responsibility for his own demise. They are as follows: bOne who eats peeled garlic or a peeled onion or a peeled egg, and one who drinks diluted drinks;all these are referring to items only bwhen they were left overnight. And one who sleepsat night bin a cemetery, and one who removes his nails and throws them into a public area, and one who lets blood andimmediately afterward bengages in intercourse. /b,The Gemara analyzes this statement of Rabbi Shimon ben Yoḥai, beginning with the case of bone who eats peeled garlic,a peeled onion, or a peeled egg, when they were left overnight. The Gemara notes: bAndthese peeled foods are dangerous beven if they are placed in a basket and they are tied and sealedin that basket throughout the night, as ban evil spirit rests upon them. And we saidthat eating them is dangerous bonly if one did not leave on them their roots or their shells. Butif bone left on them their roots or their shells, we have noproblem bwith it. /b,Rabbi Shimon ben Yoḥai further mentions bone who drinks diluted drinks that were left overnight. Rav Yehuda saysthat bShmuel says: Andthat bisdangerous only bwhen they were left overnight in metal vessels. Rav Pappa says: And natron vessels are considered like metal vesselsin this regard. bAnd Rabbi Yoḥa likewise says: Andthat bisdangerous only bwhen they were left overnight in metal vessels, and natron vessels are considered like metal vesselsin this regard.,Rabbi Shimon ben Yoḥai also says: bAnd one who sleeps in a cemeteryplaces himself in danger. The Gemara notes that this is the case if he does so bin order that a spirit of impurity will rest upon him,as bsometimesthe evil spirits in the cemetery bendangerthe one who sleeps there.,The next case is bone who removes his nails and throws them into a public area.The Gemara explains that this is dangerous bbecause a pregt womanmight bpass over them, andthis can cause her to bmiscarry. And we saidthis ihalakha bonly when one removeshis nails bwith scissors [ ibigenosteri /i]. Andfurthermore, bwe saidthis ihalakha bonly when one removesthe nails bof his hand and his foottogether. bAnd we saidthis ihalakha bonly when he did not cut anythingelse bafterhis nails, bbutif bhe cut somethingelse bafter them, we have noproblem bwith it.The Gemara comments: bAndthat bis not so;rather, bwe are concerned with regard to the entire matter,i.e., in all cases.,With regard to removing one’s nails, bthe Sages taught: Three matters were stated with regard toremoving bnails:One who bburns themis bpious,as he eradicates them entirely; one who bburies themis on the slightly lower level of ba righteousindividual, as they might be dug up; and one who simply bthrows themwhere a person might step upon them is bwicked. /b,The Gemara discusses the final clause of Rabbi Shimon ben Yoḥai’s statement: bAnd one who lets blood andimmediately afterward bengages in intercourse.This is bas the Master said:With regard to one who blets blood andafterward bengages in intercourse, he will have weak [ ivittakin /i] childrenconceived from this act of intercourse. If bboth of them,husband and wife, blet blood and engaged in intercourse, he will have children afflicted witha disease known as ira’atan /i. Rav says: And we saidthis bonlyin a case bwhen he did not taste anythingafter letting blood, bbutif bhe tasted somethingthen bwe have noproblem bwith it. /b,§ bRav Ḥisda says:It is bprohibited for a person to engage in intercourse by day, as it is stated: “And you shall love your fellow as yourself”(Leviticus 19:18). The Gemara asks: bFrom whereis this binferred? Abaye says:If one engages in intercourse by day, bperhapsthe husband bwill see some repulsive matter inhis wife band she will become repugt to him,which will cause him to hate her, and he will thereby violate this mitzva. bRav Huna says: Jews are holy, and they do not engage in intercourse by day. /b, bRava says: And ifthe bhouse is dark,it is bpermittedto engage in intercourse by day there. bAndin the case of ba Torah scholar, he may cause darkness with his garment and engage in intercourseeven during the daytime, as he will certainly do so with modesty.,The Gemara challenges: bWe learnedin the mishna: bOrshe must bengage in intercourse by the light of a lamp.This indicates that one may engage in intercourse in the light. The Gemara answers: bSaythat the mishna reads: bShe must examinethe cloth bby the light of a lamp,but not engage in intercourse in this manner.,The Gemara cites a relevant source. bComeand bheara ibaraita /i: bEven thoughthe Sages bsaidthat bone who engages in intercourse by the light of a lamp is repulsive,nevertheless Beit Shammai say: Or she must engage in intercourse by the light of a lamp and inspect the cloths before and after each act of intercourse. The Gemara similarly explains: bSaythat the ibaraitareads: bOne who examinesherself before or after bintercourse by the light of a lamp is repulsive,as this examination would not be conducted properly, since the light of the lamp may not be sufficient. Nevertheless Beit Shammai say that a woman who engages in many acts of intercourse in one night must examine the cloth by the light of a lamp.,The Gemara further suggests: bComeand bheara ibaraita /i: bAnd the household of King Munbaz would perform three matters, andthe Sages bwould mention them favorablyfor their behavior in this regard. bThey would engage in intercourse by day; and theywould bexaminebefore and after bintercourse with wool [ ibemeila /i] of Parhava,which is very white and would show any stain; band theywould bpractice ritual impurity and purity with regard to snow.Regardless of the meaning of the last two matters, bin any eventthis ibaraita bteachesthat they would bengage in intercourse by day,which indicates that this practice is not prohibited.,The Gemara answers: bSaythat they would bexamine their beds,i.e., check the examination cloths, bby day.The Gemara adds: bSo too, it is reasonablethat this is the correct explanation, bas ifit should benter your mindthat it means that they would bengage in intercourseby day, even if it is permitted, would the Sages have bmentioned them favorablyfor this practice? The Gemara refutes this proof: bYes,it bis indeed so.There is a praiseworthy aspect to engaging in intercourse by day, basat night bthere isa risk of being bovercome by sleep,because the husband might be too tired after the exertions of the day, and bconsequentlyhis wife who desires sexual intercourse might bbe repulsive to him. /b,The Gemara further analyzes the ibaraita /i, which teaches: bAndthe household of King Munbaz would bexaminebefore and after bintercourse, with wool of Parhava.The Gemara notes: This statement bsupportsthe opinion bof Shmuel, as Shmuel said: One may examine a bed,i.e., use an examination cloth for intercourse, bonly witha cloth made of blinen [ ibefakolin /i], or withone made of bclean and soft wool. Rav says: This isthe explanation of bthatwhich I heard bwhen I was there,in Eretz Yisrael, bon Shabbat evenings,which is the time when Torah scholars engage in intercourse with their wives; people bwouldoffer and bsay: Who needs linencloths bforeating bbread [ ibenahama /i],a euphemism for intercourse. bAnd I did not know what they were sayinguntil now., bRava says: Those worn-out flaxclothes are bgood for examination.The Gemara asks: bIs that so? But didn’t the school of Menashe teach: One may not examine a bed with a red cloth, nor with a black cloth, nor with flax, but witha cloth made of blinen, or withone made of bclean and soft wool? /b,The Gemara answers that this is bnot difficult,as bthisstatement that one may not examine with flax is referring bto flaxitself, whereas bthatstatement of Rava, that flax is good for an examination, is referring bto flax garments. And if you wish, sayinstead that both bthisstatement band thatstatement are referring bto flax garments,and the difference is that bthisruling that one may not use flax is referring bto newgarments, whereas bthatruling of Rava is referring specifically bto worn-outgarments, which are brighter.,It was further stated that the household of King Munbaz was praised by the Sages because its members would bpractice ritual impurity and purity with regard to snow.The Gemara comments: bWe learnedin a ibaraita bthere(see iTosefta /i, iTeharot2:5): bSnow is neither food nor drinkwith regard to ritual impurity. If bone designated it for consumption,his intention is disregarded, and bit does not impart the ritual impurity of food.But if one planned to use it as ba drink, it imparts the ritual impurity of liquid. /b,If bpart ofthe snow bbecame impure, it does not all become impure,but only the area that came into contact with the item of ritual impurity, as a pile of snow is not considered a single unit. If impure snow in a vessel is lowered into a ritual bath, even if the waters of the ritual bath touched only the snow on the mouth of the vessel, since bpart ofthe snow bis purified, all of it is purified. /b,The Gemara analyzes the ibaraita /i: bThis ibaraita bitselfis bdifficult. Youinitially bsaidthat if bpart ofthe snow bbecame impure, it does not all become impure, and thenthe ibaraita bteachesthat if bpart ofthe snow bis purified, all of it is purified,which is bto say that all of it became impure.In other words, the last clause of the ibaraitais dealing with a lump of snow all of which is ritually impure, whereas according to the previous clause this is impossible: How could the source of the impurity have touched all of the snow?, bAbaye says:It is possible for all the snow to become impure, in a case bwhere one passedthe snow bwithin the airspace ofan earthenware vessel, such as ban oven,in which the source of impurity was located. This renders the entire lump of snow impure, bas the Torah testifies with regard to an earthenware vesselthat contains a source of impurity that all items inside its airspace are rendered impure, as the verse states: “Whatever is in it shall be impure” (Leviticus 11:33). |
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20. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 62a. משאי אפשר ובית הלל נמי לילפו ממשה אמרי לך משה מדעתיה הוא דעבד דתניא שלשה דברים עשה משה מדעתו והסכימה דעתו לדעת המקום פירש מן האשה ושיבר הלוחות והוסיף יום אחד,פירש מן האשה מאי דרש אמר ומה ישראל שלא דברה עמהם שכינה אלא לפי שעה וקבע להם זמן אמרה תורה (שמות יט, טו) אל תגשו אל אשה אני שמיוחד לדבור בכל שעה ושעה ולא קבע לי זמן על אחת כמה וכמה והסכימה דעתו לדעת המקום שנאמר (דברים ה, ל) לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי,שיבר את הלוחות מאי דרש אמר ומה פסח שהוא אחד משש מאות ושלש עשרה מצות אמרה תורה (שמות יב, מג) כל בן נכר לא יאכל בו התורה כולה וישראל מומרים על אחת כמה וכמה,והסכימה דעתו לדעת המקום דכתיב (שמות לד, א) אשר שברת ואמר ריש לקיש אמר ליה הקב"ה למשה יישר כחך ששברת,הוסיף יום אחד מדעתו מאי דרש דכתיב (שמות יט, י) וקדשתם היום ומחר היום כמחר מה מחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפק ליה ש"מ תרי יומי לבר מהאידנא והסכימה דעתו לדעת המקום דלא שריא שכינה עד שבתא,תניא רבי נתן אומר ב"ש אומרים שני זכרים ושתי נקבות ובה"א זכר ונקבה,א"ר הונא מ"ט דרבי נתן אליבא דב"ש דכתיב (בראשית ד, ב) ותוסף ללדת את אחיו את הבל הבל ואחותו קין ואחותו וכתיב (בראשית ד, כה) כי שת לי אלהים זרע אחר תחת הבל כי הרגו קין ורבנן אודויי הוא דקא מודית,תניא אידך ר' נתן אומר ב"ש אומרים זכר ונקבה ובה"א או זכר או נקבה אמר רבא מ"ט דר' נתן אליבא דב"ה שנא' (ישעיהו מה, יח) לא תהו בראה לשבת יצרה והא עבד לה שבת,איתמר היו לו בנים בהיותו עובד כוכבים ונתגייר ר' יוחנן אמר קיים פריה ורביה וריש לקיש אמר לא קיים פריה ורביה רבי יוחנן אמר קיים פריה ורביה דהא הוו ליה וריש לקיש אמר לא קיים פריה ורביה גר שנתגייר כקטן שנולד דמי,ואזדו לטעמייהו דאיתמר היו לו בנים בהיותו עובד כוכבים ונתגייר רבי יוחנן אמר אין לו בכור לנחלה דהא הוה ליה ראשית אונו וריש לקיש אמר יש לו בכור לנחלה גר שנתגייר כקטן שנולד דמי,וצריכא דאי אשמעינן בההיא קמייתא בההיא קאמר רבי יוחנן משום דמעיקרא נמי בני פריה ורביה נינהו אבל לענין נחלה דלאו בני נחלה נינהו אימא מודי ליה לריש לקיש,ואי איתמר בהא בהא קאמר ריש לקיש אבל בההיא אימא מודה ליה לר' יוחנן צריכא,איתיביה ר' יוחנן לר"ל (מלכים ב כ, יב) בעת ההיא שלח בראדך בלאדן בן בלאדן מלך בבל וגו' א"ל בהיותן עובדי כוכבים אית להו חייס נתגיירו לית להו חייס,אמר רב הכל מודין בעבד שאין לו חייס דכתיב (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור מיתיבי (שמואל ב ט, י) ולציבא חמשה עשר בנים ועשרים עבדים אמר רב אחא בר יעקב כפר בן בקר,א"ה ה"נ שאני התם דיחסינהו בשמייהו ובשמא דאבוהון והכא לא מפרש ואיבעית אימא יחסינהו בדוכתא אחריתי באבוהון ובאבא דאבוהון דכתיב (מלכים א טו, יח) וישלחם המלך אסא אל בן הדד בן טברימון בן חזיון מלך ארם היושב בדמשק לאמר,איתמר היו לו בנים ומתו רב הונא אמר קיים פריה ורביה רבי יוחנן אמר לא קיים,רב הונא אמר קיים משום דרב אסי דאמר רב אסי אין בן דוד בא עד שיכלו כל נשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף וגו' ורבי יוחנן אמר לא קיים פריה ורביה לשבת יצרה בעינן והא ליכא,מיתיבי | 62a. bfromone that is bnot possible.Mankind was initially created with a male and female because otherwise reproduction would not have been possible. However, this fact cannot serve as a source that the mitzva to be fruitful and multiply is fulfilled only once one has a son and a daughter. The Gemara asks: bAnd Beit Hillel, let them also learn from Moses.Beit Hillel could bsay to you: Moses actedbased bon his own perceptionwhen he separated from his wife, but this does not mean that a man is permitted to neglect the mitzva to be fruitful and multiply after fathering two males, bas it is taught ina ibaraita /i: bMoses did three thingsbased bon his own perception, and his perception agreed with the perception of the Omnipresent: He separated fromhis bwife, he broke the tablets, and he added one dayto the days of separation before the revelation at Sinai.,The Gemara clarifies: When Moses bseparated fromhis bwifeafter the revelation at Sinai, bwhat did he interpretthat led him to do so? bHe said: Ifin the case of bIsrael, with whom the Divine Presence spoke only temporarily and for whomGod bseta specific btime forrevelation, bthe Torah stated: “Do not approach a woman”(Exodus 19:15), bI,Moses, bwho am set aside fordivine bspeech all the time and for whomGod bdid not seta specific btime, all the more soI must separate from my wife. bAnd his perception agreed with the perception of the Omnipresent, as it is statedafter the revelation at Sinai: b“Go say to them: Return to your tents; and you, stand here with Me”(Deuteronomy 5:26–27). This indicates that whereas others could return to their homes and normal married life after the revelation at Sinai, Moses was to stay with God and not return to his wife.,Moses bbroke the tabletsfollowing the sin of the Golden Calf. bWhat did he interpretthat led him to do so? Moses bsaid: Ifin the case of the bPaschal lamb, which isonly bone of 613 mitzvot, the Torah states: “No alien shall eat of it”(Exodus 12:43), excluding not only gentiles but apostate Jews as well, then here, in the case of the Golden Calf, where the tablets represent bthe entire Torah andwhere bthe Jewish peopleare bapostates,as they are worshipping the calf, ball the more somust they be excluded from receiving them., bAnd his perception agreed with the perception of the Omnipresent, as it is written:“The first tablets bthat you broke [ iasher shibbarta /i]”(Exodus 34:1), band Reish Lakish said:The word iasheris an allusion to the fact that bthe Holy One, Blessed be He, said to Moses: May your strength be true [ iyishar koḥakha /i] that you brokethe tablets.,When Moses badded one dayto the days of separation before the revelation at Sinai based bon hisown bperception, what did he interpretthat led him to do so? He reasoned bthatsince bit is written: “And sanctify them today and tomorrow”(Exodus 19:10), the juxtaposition of the words “today” and “tomorrow” teaches that btodayis blike tomorrow: Just as tomorrowthe men and women will separate for that day bandthe bnightpreceding bit, so too, todayrequires separation for the day bandthe bnightpreceding bit.Since God spoke to him in the morning, band the night of that dayalready bpassed,Moses said: bConclude fromthis that separation must be in effect for btwo days aside from now,i.e., not including the day of the command. Therefore, he extended the mitzva of separation by one day. bAnd his perception agreed with the perception of the Omnipresent, asthe bDivine Presence did not restupon Mount Sinai buntil Shabbatmorning, as Moses had determined.,§ bIt is taught ina ibaraitathat bRabbi Natan saysthat bBeit Shammai say:The mitzva to be fruitful and multiply is fulfilled with btwo males and two females. And Beit Hillel say: A male and a female. /b, bRav Huna said: What is the reason of Rabbi Natan, in accordance withthe opinion of bBeit Shammai?It is bas it is written: “And again she bore his brother [ iet aḥiv /i] Abel [ iet Hevel /i]”(Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to bAbel and his sister,in addition to bCain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him”(Genesis 4:25). This indicates that one must have at least four children. bAnd the Rabbis,how do they understand this verse? In their opinion, Eve bwas thanking Godfor granting her another child, but one is not obligated to have four children., bIt is taught in another ibaraitathat bRabbi Natan saysthat bBeit Shammai say:The mitzva to be fruitful and multiply is fulfilled with ba male and a female. And Beit Hillel say: Either a male or a female. Rava said: What is the reason of Rabbi Natan in accordance with the opinion of Beit Hillel?It is bas it is stated: “He did not create it a waste; He formed it to be inhabited”(Isaiah 45:18), band one has madethe earth binhabitedto a greater degree by adding even one child to the world.,§ bIt was statedthat iamora’imdisagreed over the following issue: If a man bhad children when hewas ba gentile and hesubsequently bconverted, Rabbi Yoḥa said: He hasalready bfulfilledthe mitzva to bbe fruitful and multiply, and Reish Lakish said:He has bnot fulfilledthe mitzva to bbe fruitful and multiply. Rabbi Yoḥa said he has fulfilledthe mitzva bto be fruitful and multiply, as healready bhadchildren. bAnd Reish Lakish said he has not fulfilledthe mitzva to bbe fruitful and multiply,as the legal status of ba convert whojust bconverted is likethat of ba childjust bborn,and it is considered as though he did not have children.,The Gemara comments: bAnd they follow theirregular line of reasoning, bas it was stated:If bone had childrenwhen bhewas ba gentile and hesubsequently bconverted, Rabbi Yoḥa said: He does not have a firstborn with regard to inheritance,i.e., the first son born to him after his conversion does not inherit a double portion, basthis man already bhad “the first of his strength”(Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. bAnd Reish Lakish said: He does have a firstborn with regard to inheritance,as the legal status of ba convert whojust bconverted is likethat of ba childjust bborn. /b,The Gemara adds: bAndit is bnecessaryto state their opinions in both cases. bAs, had itonly been btaughtto bus with regard to that firstcase of the mitzva to be fruitful and multiply, one might have said that bit isonly bin thatcase that bRabbi Yoḥa saidhis opinion, bbecause from the outset,gentiles bare also subject tothe mitzva to be bfruitful and multiply. However, with regard to inheritance,since bthey are not subjectto the ihalakhotof binheritance,one might bsaythat Rabbi Yoḥa bconcedes to Reish Lakish. /b, bAndconversely, biftheir dispute bwas statedonly bwith regard to thisissue of inheritance, I would have said that bit isonly bin thiscase that bReish Lakish saidhis opinion, as the ihalakhotof inheritance do not apply to gentiles. bBut with regard to thatcase, the mitzva to be fruitful and multiply, one might bsaythat bhe concedes to Rabbi Yoḥa.Consequently, it is bnecessaryfor both disputes to be recorded., bRabbi Yoḥa raises an objection to Reish Lakishbased upon the verse: b“At that time Berodach-baladan, son of Baladan, king of Babylon, senta letter” (II Kings 20:12), which indicates that gentiles are considered to be the children of their parents. Therefore, when they convert, they should already have fulfilled the mitzva to be fruitful and multiply. Reish Lakish bsaid toRabbi Yoḥa: bWhen they are gentiles they do havefamily blineage,but when bthey convert they do not have lineage,as they now belong to the family of the Jewish people and their previous lineage is disregarded., bRav said: Everyone agrees with regard toa Canaanite bslave, that he does not have lineage, as it is writtenthat Abraham said to his slaves: b“Remain here with the donkey”(Genesis 22:5). This verse is interpreted to mean that they are ba nation comparable to a donkey,which has no lineage. The Gemara braises an objectionbased upon a verse pertaining to Jonathan’s Canaanite slave: b“And Ziba had fifteen sons and twenty servants”(II Samuel 9:10), which indicates that a slave’s sons are in fact considered his sons. bRav Aḥa bar Ya’akov said:This is blikethe expression: bA bullock, son of a bull.The word son in this context merely denotes progeny, not lineage.,The Gemara asks: bIf so, here too,with regard to gentiles, there is no proof from the verse about Berodach-baladan that they have family lineage. The Gemara answers: bThere it is different, asthe Bible bidentified him by his name and by his father’s name,thereby emphasizing the family connection. bBut here,it does bnot specifythe names of Ziba’s children. bAnd if you wish, sayinstead that the Bible bidentifiedgentiles belsewhere by their father and their father’s father, as it is written: “And King Asa sent them to Ben-hadad, son of Tabrimmon, son of Hezion, king of Aram, who dwelled in Damascus, saying”(I Kings 15:18). This indicates that there is lineage for gentiles.,§ bIt was statedthat iamora’imdisagreed over the following issue: If a man bhad children and they died, Rav Huna said:He has bfulfilledthe mitzva to be bfruitful and multiplythrough these children. bRabbi Yoḥa said:He has bnot fulfilledthe mitzva.,The Gemara clarifies the reasons for their opinions: bRav Huna saidhe has bfulfilledthe mitzva bdue toa statement bof Rav Asi, as Rav Asi saidthat the reason for this mitzva is that the Messiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so, bas it is stated: “For the spirit that enwraps itself is from Me,and the souls that I have made” (Isaiah 57:16). Consequently, once a child has been born and his soul has entered a body the mitzva has been fulfilled, even if the child subsequently dies. bAnd Rabbi Yoḥa saidhe has bnot fulfilledthe mitzva, as bwe require “He formed it to be inhabited”(Isaiah 45:18), bandthis bis notfulfilled when the children have passed away and no longer inhabit the earth.,The Gemara braises an objectionwith regard to the opinion of Rav Huna based upon the following ibaraita /i: |
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21. Anon., 4 Ezra, 9.32, 13.42
| 9.32. But though our fathers received the law, they did not keep it, and did not observe the statutes; yet the fruit of the law did not perish -- for it could not, because it was thine. 13.42. that there at least they might keep their statutes which they had not kept in their own land. |
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22. Anon., Letter of Aristeas, 142, 139
| 139. 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole |
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