1. Hebrew Bible, Deuteronomy, 8.18, 14.2, 14.4-14.5, 14.7, 14.22, 20.5-20.7, 20.19-20.20, 21.10-21.14, 22.1-22.3, 22.5, 22.10, 23.8, 23.20, 24.19-24.20, 25.4, 26.17, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)
| 8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 14.2. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.2. כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃ 14.4. זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים׃ 14.5. אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃ 14.7. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃ 14.22. עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃ 20.5. וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6. וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7. וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃ 20.19. כִּי־תָצוּר אֶל־עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא־תַשְׁחִית אֶת־עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר׃ 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׃ 22.1. לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃ 22.1. לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃ 22.2. וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃ 22.2. וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער [לַנַּעֲרָה׃] 22.3. וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃ 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 24.19. כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃ 25.4. לֹא־תַחְסֹם שׁוֹר בְּדִישׁוֹ׃ 26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 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׃ | 8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day." 14.2. For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth." 14.4. These are the beasts which ye may eat: the ox, the sheep, and the goat," 14.5. the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep." 14.7. Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you;" 14.22. Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year." 20.5. And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it." 20.6. And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof." 20.7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’" 20.19. When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?" 20.20. Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall." 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." 22.1. Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother." 22.2. And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him." 22.3. And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself." 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 22.10. Thou shalt not plow with an ox and an ass together." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 23.20. Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest." 24.19. When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands." 24.20. When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow." 25.4. Thou shalt not muzzle the ox when he treadeth out the corn." 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice." 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 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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2. Hebrew Bible, Exodus, 2.1-2.20, 21.2, 22.20, 22.24, 22.29, 23.4-23.5, 23.9-23.11, 23.19, 30.1-30.10, 34.26 (9th cent. BCE - 3rd cent. BCE)
| 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.3. וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃ 2.4. וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃ 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃ 2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 2.13. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃ 2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃ 21.2. כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃ 21.2. וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃ 22.24. אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ׃ 22.29. כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃ 23.4. כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃ 23.5. כִּי־תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ׃ 23.9. וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃ 23.11. וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ׃ 23.19. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 30.1. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.1. וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 30.2. בְּבֹאָם אֶל־אֹהֶל מוֹעֵד יִרְחֲצוּ־מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַיהוָה׃ 30.2. אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו׃ 30.3. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 30.3. וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃ 30.4. וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה־לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל־שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה׃ 30.5. וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 30.6. וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 30.9. לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃ 34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ | 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink." 2.4. And his sister stood afar off, to know what would be done to him." 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’" 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother." 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it." 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren." 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand." 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’" 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock." 2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock." 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’" 2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’" 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’" 21.2. If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing." 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt." 22.24. If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest." 22.29. Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me." 23.4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again." 23.5. If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him." 23.9. And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt." 23.10. And six years thou shalt sow thy land, and gather in the increase thereof;" 23.11. but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard." 23.19. The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk." 30.1. And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it." 30.2. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it." 30.3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about." 30.4. And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it." 30.5. And thou shalt make the staves of acacia-wood, and overlay them with gold." 30.6. And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee." 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations." 30.9. Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon." 30.10. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’" 34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’" |
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3. Hebrew Bible, Genesis, 8.1, 21.12, 23.6 (9th cent. BCE - 3rd cent. BCE)
| 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ 21.12. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ | 8.1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;" 21.12. And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee." 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" |
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4. Hebrew Bible, Leviticus, 1.3-1.9, 4.7, 15.14-15.15, 17.8, 19.13, 19.33-19.34, 22.17-22.18, 22.21, 22.24-22.25, 22.28-22.29, 25.3-25.4, 25.36-25.37, 25.39-25.43 (9th cent. BCE - 3rd cent. BCE)
| 1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.7. וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃ 1.8. וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 4.7. וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 15.14. וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃ 15.15. וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃ 17.8. וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.33. וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃ 19.34. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 22.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 22.18. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל כָּל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר בְּיִשְׂרָאֵל אֲשֶׁר יַקְרִיב קָרְבָּנוֹ לְכָל־נִדְרֵיהֶם וּלְכָל־נִדְבוֹתָם אֲשֶׁר־יַקְרִיבוּ לַיהוָה לְעֹלָה׃ 22.21. וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃ 22.24. וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃ 22.25. וּמִיַּד בֶּן־נֵכָר לֹא תַקְרִיבוּ אֶת־לֶחֶם אֱלֹהֵיכֶם מִכָּל־אֵלֶּה כִּי מָשְׁחָתָם בָּהֶם מוּם בָּם לֹא יֵרָצוּ לָכֶם׃ 22.28. וְשׁוֹר אוֹ־שֶׂה אֹתוֹ וְאֶת־בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד׃ 22.29. וְכִי־תִזְבְּחוּ זֶבַח־תּוֹדָה לַיהוָה לִרְצֹנְכֶם תִּזְבָּחוּ׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ 25.4. כְּשָׂכִיר כְּתוֹשָׁב יִהְיֶה עִמָּךְ עַד־שְׁנַת הַיֹּבֵל יַעֲבֹד עִמָּךְ׃ 25.4. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר׃ 25.36. אַל־תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ׃ 25.37. אֶת־כַּסְפְּךָ לֹא־תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא־תִתֵּן אָכְלֶךָ׃ 25.39. וְכִי־יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר־לָךְ לֹא־תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד׃ 25.41. וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃ 25.42. כִּי־עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרָיִם לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד׃ 25.43. לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ וְיָרֵאתָ מֵאֱלֹהֶיךָ׃ | 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD." 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting." 1.6. And he shall flay the burnt-offering, and cut it into its pieces." 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire." 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;" 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 4.7. And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 15.14. And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest." 15.15. And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue." 17.8. And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice," 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." 19.33. And if a stranger sojourn with thee in your land, ye shall not do him wrong." 19.34. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God." 22.17. And the LORD spoke unto Moses, saying:" 22.18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them: Whosoever he be of the house of Israel, or of the strangers in Israel, that bringeth his offering, whether it be any of their vows, or any of their free-will-offerings, which are brought unto the LORD for a burnt-offering;" 22.21. And whosoever bringeth a sacrifice of peace-offerings unto the LORD in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein." 22.24. That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land." 22.25. Neither from the hand of a foreigner shall ye offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you." 22.28. And whether it be cow or ewe, ye shall not kill it and its young both in one day." 22.29. And when ye sacrifice a sacrifice of thanksgiving unto the LORD, ye shall sacrifice it that ye may be accepted." 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof." 25.4. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard." 25.36. Take thou no interest of him or increase; but fear thy God; that thy brother may live with thee." 25.37. Thou shalt not give him thy money upon interest, nor give him thy victuals for increase." 25.39. And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant." 25.40. As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of jubilee." 25.41. Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return." 25.42. For they are My servants, whom I brought forth out of the land of Egypt; they shall not be sold as bondmen." 25.43. Thou shalt not rule over him with rigour; but shalt fear thy God." |
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5. Hebrew Bible, Micah, 6.7 (9th cent. BCE - 3rd cent. BCE)
| 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ | 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’" |
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6. Hebrew Bible, Psalms, 36.7, 49.21, 78.70, 106.23, 135.4 (9th cent. BCE - 3rd cent. BCE)
| 36.7. צִדְקָתְךָ כְּהַרְרֵי־אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם־וּבְהֵמָה תוֹשִׁיעַ יְהוָה׃ 49.21. אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ 106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 135.4. כִּי־יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ׃ | 36.7. Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; Man and beast Thou preservest, O LORD." 49.21. Man that is in honour understandeth not; He is like the beasts that perish." 78.70. He chose David also His servant, And took him from the sheepfolds;" 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them." 135.4. For the LORD hath chosen Jacob unto Himself, And Israel for His own treasure." |
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7. Hebrew Bible, Amos, 5.22-5.25 (8th cent. BCE - 6th cent. BCE)
| 5.22. כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה וְשֶׁלֶם מְרִיאֵיכֶם לֹא אַבִּיט׃ 5.23. הָסֵר מֵעָלַי הֲמוֹן שִׁרֶיךָ וְזִמְרַת נְבָלֶיךָ לֹא אֶשְׁמָע׃ 5.24. וְיִגַּל כַּמַּיִם מִשְׁפָּט וּצְדָקָה כְּנַחַל אֵיתָן׃ 5.25. הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה בֵּית יִשְׂרָאֵל׃ | 5.22. Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; Neither will I regard the peace-offerings of your fat beasts." 5.23. Take thou away from Me the noise of thy songs; And let Me not hear the melody of thy psalteries." 5.24. But let justice well up as waters, And righteousness as a mighty stream." 5.25. Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?" |
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8. Hebrew Bible, Isaiah, 1.11 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ | 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." |
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9. Hebrew Bible, Jeremiah, 6.20, 7.21-7.23, 17.26, 18.18, 33.17-33.18 (8th cent. BCE - 5th cent. BCE)
| 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 17.26. וּבָאוּ מֵעָרֵי־יְהוּדָה וּמִסְּבִיבוֹת יְרוּשָׁלִַם וּמֵאֶרֶץ בִּנְיָמִן וּמִן־הַשְּׁפֵלָה וּמִן־הָהָר וּמִן־הַנֶּגֶב מְבִאִים עוֹלָה וְזֶבַח וּמִנְחָה וּלְבוֹנָה וּמְבִאֵי תוֹדָה בֵּית יְהוָה׃ 18.18. וַיֹּאמְרוּ לְכוּ וְנַחְשְׁבָה עַל־יִרְמְיָהוּ מַחֲשָׁבוֹת כִּי לֹא־תֹאבַד תּוֹרָה מִכֹּהֵן וְעֵצָה מֵחָכָם וְדָבָר מִנָּבִיא לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן וְאַל־נַקְשִׁיבָה אֶל־כָּל־דְּבָרָיו׃ 33.17. כִּי־כֹה אָמַר יְהוָה לֹא־יִכָּרֵת לְדָוִד אִישׁ יֹשֵׁב עַל־כִּסֵּא בֵית־יִשְׂרָאֵל׃ 33.18. וְלַכֹּהֲנִים הַלְוִיִּם לֹא־יִכָּרֵת אִישׁ מִלְּפָנָי מַעֲלֶה עוֹלָה וּמַקְטִיר מִנְחָה וְעֹשֶׂה־זֶּבַח כָּל־הַיָּמִים׃ | 6.20. To what purpose is to Me the frankincense that cometh from Sheba, And the sweet cane, from a far country? Your burnt-offerings are not acceptable, Nor your sacrifices pleasing unto Me." 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 17.26. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the Lowland, and from the mountains, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD." 18.18. Then said they: ‘Come, and let us devise devices against Jeremiah; For instruction shall not perish from the priest, Nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, And let us not give heed to any of his words.’" 33.17. For thus saith the LORD: There shall not be cut off unto David a man to sit upon the throne of the house of Israel;" 33.18. neither shall there be cut off unto the priests the Levites a man before Me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually." |
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10. Hebrew Bible, Nehemiah, 9.7 (5th cent. BCE - 4th cent. BCE)
| 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ | 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" |
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11. Philo of Alexandria, On The Virtues, 135-137, 140, 134 (1st cent. BCE - 1st cent. CE)
| 134. And being desirous to implant the seeds of gentleness and humanity in the minds of men, by every kind of expedient imaginable, he adds also another injunction akin to the preceding one, forbidding any one to sacrifice the mother and the offspring on the same day, for even if they are both to be sacrificed, still it must be at different times, for it is the greatest extravagance of barbarity to slay in one day the animal which has been born and her who is the cause of its birth. |
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12. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE)
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13. Anon., Genesis Rabba, 33.1 (2nd cent. CE - 5th cent. CE)
| 33.1. וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו' (בראשית ח, א), וּכְתִיב (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּזְכוּת הַצַּדִּיקִים שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל אַתְּ עוֹשֶׂה עִמָּהֶם צְדָקָה עַד כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, אַתְּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה, מְדַקְדֵּק עִם הַצַּדִּיקִים וְגוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהַשְׁפִּיעַ לָהֶם שַׁלְוָה, וְלִתֵּן לָהֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, מַשְׁפִּיעַ שַׁלְוָה לָרְשָׁעִים וְנוֹתֵן לָהֶם שְׂכַר מִצְווֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהִפָּרַע מֵהֶן לֶעָתִיד לָבוֹא. אָמַר רַבִּי לֵוִי מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, אֶת הַצַּדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לד, יד): בְּמִרְעֶה טוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וְאֶת הָרְשָׁעִים בְּדִירָתָן (יחזקאל לא, טו): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בַּר רַבִּי אָמַר הוֹבַלְתִּי כְּתִיב. אֵין עוֹשִׂין כִּסּוּי לַגִּיגִית לֹא שֶׁל כֶּסֶף וְלֹא שֶׁל זָהָב וְלֹא שֶׁל נְחשֶׁת אֶלָּא חֶרֶס לְאוֹתָם שֶׁהֵם מִמִּינָהּ, כָּךְ רְשָׁעִים חשֶׁךְ, גֵּיהִנֹּם חשֶׁךְ, תְּהוֹם חשֶׁךְ, הוֹבַלְתִּי רְשָׁעִים לַגֵּיהִנֹּם, וְכִסֵּתִי עֲלֵיהֶם אֶת הַתְּהוֹם, חשֶׁךְ יְכַסֶּה חשֶׁךְ. רַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יֹאשִׁיָה מְסָרֵס קְרָא צִדְקָתְךָ עַד מִשְׁפָּטֶיךָ, כְּהַרְרֵי אֵל עַד תְּהוֹם רַבָּה, מָה הָרִים הַלָּלוּ אֵין לָהֶם סוֹף, אַף הַצַּדִּיקִים אֵין לָהֶם סוֹף לְמַתַּן שְׂכָרָן. מָה הָרִים הַלָּלוּ נִכְבָּשִׁים לַתְּהוֹם שֶׁלֹא יַעֲלֶה וְיַצִּיף אֶת הָעוֹלָם, כָּךְ הֵם הַצַּדִּיקִים נִכְבָּשִׁים עַל הַפֻּרְעָנוּת שֶׁלֹא יֵצְאוּ וְיִשְׂרְפוּ אֶת הָעוֹלָם. וּמָה הָרִים הַלָּלוּ נִזְרָעִים וְעוֹשִׂים פֵּרוֹת, כָּךְ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים עוֹשִׂים פֵּרוֹת, הֲדָא הוּא דִכְתִיב (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב וגו'. וּמַה תְּהוֹם זֶה אֵין לוֹ חֵקֶר, כָּךְ אֵין לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים חֵקֶר, הֲדָא הוּא דִכְתִיב (ישעיה ג, יא): אוֹי לְרָשָׁע רָע, וּמַה הַתְּהוֹם הַזֶּה לֹא נִזְרָע וְלֹא עוֹשֶׂה פֵּרוֹת, כָּךְ אֵין מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים עוֹשִׂין פֵּרוֹת, שֶׁאִלּוּ הָיוּ עוֹשִׂין פֵּרוֹת הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי סְלֵיק לְרוֹמִי חָמָא תַּמָּן עַמּוּדִים מְכוּסִים בְּטַפִּיסִין, בַּצִּנָּה שֶׁלֹא יִקָּרְשׁוּ, וּבַשָּׁרָב שֶׁלֹא יִתְבַּקָּעוּ, וְכִי הֲוָה מְהַלֵּךְ בְּשׁוּקָא חָמָא חַד מִסְכֵּן מְכָרֵיךְ בְּחָדָא מַחְצְלָא, וְאִית דְּאָמְרִין פַּלְגָא מִרְדַּעַת דַּחֲמָרָא. עַל אוֹתָן הָעַמּוּדִים קָרָא צִדְקָתְךָ כְּהַרְרֵי אֵל, הָן דִּיהַבְתְּ אַשְׁפַּע, עַל אוֹתוֹ הֶעָנִי קָרָא מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, הָן דִּמְחֵית גָּיַית. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, וּשְׁלַח לֵיהּ, נְפַק לֵיהּ וְהוּא טָעֵין גִּדּוּמֵי דִּדְהַב בְּגוֹ דִּסְקוּס דִּדְהַב, אֲמַר לֵיהּ לְמָמוֹנָךְ אֲנָא צְרִיךְ. אֲמַר לֵיהּ וְלֹא הָיָה לְךָ מַה מֵּיכוֹל בְּאַרְעָךְ דַּאֲתֵית לָךְ לְהָדֵין, אֲמַר לֵיהּ לָא אָתֵית אֶלָּא בָּעְיָא לְמֵידַע הֵיךְ אַתּוּן דָּיְנִין, יְתִיב גַּבֵּיהּ, יוֹמָא חָדָא אָתָא חַד בַּר נָשׁ קֳבֵל עַל חַבְרֵיהּ, אֲמַר הָדֵין גַּבְרָא זַבַּן לִי חָדָא קִלְקַלְתָּא וְאַשְׁכָּחִית בְּגַוָּהּ סִימְתָא, הַהוּא דְּזָבִין אֲמַר קִלְקַלְתָּא זַבְּנִית סִימְתָא לָא זַבְּנִית, וְהַהוּא דְּזַבַּן אֲמַר קִלְקַלְתָּא וּמַה דִּבְגַּוָּהּ זַבֵּנִית. אֲמַר לְחַד מִנַּיְיהוּ אִית לָךְ בַּר דְּכַר, אֲמַר לֵיהּ הֵין. וַאֲמַר לְאוֹחֲרָנֵי אִית לָךְ בְּרַתָּא נֻקְבָא, אֲמַר לֵיהּ הֵין. אֲמַר לְהוֹן זִיל אַסֵּיב דֵּין לְדֵין וַהֲוֵי מָמוֹנָא לְתַרְוֵיהוֹן. חֲמָתֵיהּ יָתֵיב תָּמַהּ, אֲמַר לֵיהּ מָה לָא דַיְינִית טַב, אֲמַר לֵיהּ אֵין. אֲמַר לֵיהּ אִלּוּ הָיָה גַּבֵּכוֹן הֵיךְ הֲוֵיתוּן דָּיְנִין, אֲמַר לֵיהּ קָטְלִין דֵּין וְדֵין וּמַלְכוּתָא נָסְבָא מָמוֹנָא דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ אִית גַּבְּכוֹן מָטָר נָחֵית, אֲמַר לֵיהּ הֵין: אֲמַר לֵיהּ אִית גַּבְּכוֹן שִׁמְשָׁא דָּנַח, אֲמַר לֵיהּ הֵין, אֲמַר לֵיהּ אִית גַּבְּכוֹן בְּעִיר דַּקִיק, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לָא בִּזְכוּתְכוֹן נָחֵית מְטַר וְלָא בִּזְכוּתְכוֹן שִׁמְשָׁא דָּנְחָה עֲלֵיכוֹן, אֶלָּא בִּזְכוּתֵיהּ דִּבְעִירָא, דִּכְתִיב (תהלים לו, ז): אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. רַבִּי יְהוּדָה בַּר סִימוֹן פְּתַר קְרָיָה בְּנֹחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צְדָקָה שֶׁעָשִׂיתִי עִם נֹחַ בַּתֵּבָה לֹא עָשִׂיתִי עִמּוֹ אֶלָּא עִם הַרְרֵי אֵל, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, יִסּוּרִין שֶׁהֵבֵאתִי עַל דּוֹרוֹ לֹא הֵבֵאתִי עֲלֵיהֶן אֶלָּא מִתְּהוֹם רַבָּה, שֶׁנֶּאֱמַר (בראשית ז, יא): נִבְקְעוּ וגו', וּכְשֶׁזָּכַרְתִּי לוֹ, לֹא לוֹ לְבַדּוֹ הִזְכַּרְתִּי, אֶלָּא לוֹ וּלְכָל שֶׁיֵּשׁ עִמּוֹ בַּתֵּבָה, הֲדָא הוּא דִכְתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו'. | |
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14. Clement of Alexandria, Miscellanies, 1.22-1.28, 2.18-2.19, 2.18.82-2.18.94, 2.18.96, 5.6.32-5.6.40 (2nd cent. CE - 3rd cent. CE)
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15. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 102b. ומי איכא כי האי גוונא אין דחזיוה רבנן לרב יהודה דנפק בחמשא זוזי מוקי לשוקא,אמר רב יהודה אמר רב יבמה שהגדילה בין האחין מותרת לינשא לאחד מן האחין ואין חוששין שמא חלצה סנדל לאחד מהן טעמא דלא חזינן הא חזינן חיישינן,והא תניא בין שנתכוון הוא ולא נתכוונה היא בין שנתכוונה היא ולא נתכוון הוא חליצתה פסולה עד שיתכוונו שניהם כאחד הכי קאמר אע"ג דחזינן אין חוששין שמא כוונו,ואיכא דאמרי טעמא דלא חזינן הא חזינן חוששין ודקא תנא בעי כוונה הני מילי לאישתרויי לעלמא אבל לאחין מיפסלא,אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל טז, י) ואנעלך תחש ואימא תחש אין מידי אחרינא לא נעל נעל ריבה,אי נעל נעל ריבה אפי' כל מילי נמי אם כן תחש מאי אהני ליה,בעא מיניה רבי אלעזר מרב הוא של עור ותריסיותיו של שער מהו אמר ליה מי לא קרינן ביה ואנעלך תחש אי הכי כולו של שער נמי ההוא קרקא מקרי,אמר ליה רב כהנא לשמואל ממאי דהאי וחלצה נעלו מעל רגלו מישלף הוא דכתיב (ויקרא יד, מ) וחלצו את האבנים אשר בהן הנגע,ואימא זרוזי הוא דכתיב (במדבר לא, ג) החלצו מאתכם אנשים לצבא התם נמי שלופי מביתא לקרבא,והכתיב (איוב לו, טו) יחלץ עני בעניו בשכר עניו יחלצו מדינה של גיהנם,אלא הא דכתיב (תהלים לד, ח) חונה מלאך ה' סביב ליראיו ויחלצם בשכר יראיו יחלצם מדינה של גיהנם,אלא הא דכתיב (ישעיהו נח, יא) ועצמותיך יחליץ ואמר רבי אלעזר זו מעולה שבברכות ואמר רבא זרוזי גרמי אין משמע הכי ומשמע הכי דהכא אי ס"ד זרוזי הוא א"כ לכתוב רחמנא וחלצה נעלו ברגלו,אי כתב רחמנא ברגלו ה"א ברגלו אין בשוקו לא כתב רחמנא מעל רגלו דאפילו בשוקו א"כ לכתוב רחמנא במעל רגלו מאי מעל רגלו ש"מ מישלף הוא,אמר ליה ההוא מינא לר"ג עמא דחלץ ליה מריה מיניה דכתיב (הושע ה, ו) בצאנם ובבקרם ילכו לבקש את ה' ולא ימצאו חלץ מהם,אמר ליה שוטה מי כתיב חלץ להם חלץ מהם כתיב ואילו יבמה דחלצו לה אחין מידי מששא אית ביה:,באנפיליא חליצתה פסולה כו': למימרא דאנפיליא לאו מנעל הוא,ותנן נמי אין התורם נכנס לא בפרגוד חפות ולא באנפיליא ואין צריך לומר במנעל וסנדל לפי שאין נכנסין במנעל וסנדל לעזרה,ורמינהו אחד מנעל וסנדל ואנפיליא לא יטייל בהן לא מבית לבית ולא ממטה למטה,אמר אביי דאית ביה כתיתי ומשום תענוג אמר ליה רבא ומשום תענוג בלא מנעל ביום הכפורים מי אסירי והא רבה בר רב הונא כריך סודרא אכרעיה ונפיק אלא אמר רבא לא קשיא כאן באנפיליא של עור כאן באנפיליא של בגד,ה"נ מסתברא דאי לא תימא הכי קשיא יום הכפורים איום הכפורים דתניא לא יטייל אדם בקורדקיסין בתוך ביתו אבל מטייל הוא באנפילין בתוך ביתו אלא לאו ש"מ כאן באנפיליא של עור כאן באנפיליא של בגד ש"מ,תניא כוותיה דרבא חלצה במנעל הנפרם שחופה את רוב הרגל בסנדל הנפחת שמקבל את רוב הרגל בסנדל של שעם ושל סיב בקב הקיטע במוק בסמיכת הרגלים באנפיליא של עור והחולצת מן הגדול | 102b. The Gemara asks: bIs there really a case like thiswhere people wear one shoe on top of another? The Gemara answers: bYes, for the Sages saw Rav Yehuda, who went outonce bto the market wearing five pairs ofshoes, which were similar to bslippers,one on top of another., bRav Yehuda saidanother ihalakhathat bRav said:An underage iyevamawho grew up amongher husband’s bbrothersbefore any iḥalitzawas performed bis permitted to marry one of the brothersthrough levirate marriage, band we are not concernedabout the possibility bthatduring the time she was in the company of her iyevamin bshe removed a sandal from one of them,and thereby she would have already performed iḥalitza /i. The Gemara infers from this statement: bThe reasonit is permitted to perform levirate marriage now bisspecifically bthat we did not seeher remove one of their shoes, bbut ifin fact bwe did seeher do so, bwe are concernedand treat her as a iyevamawho already performed iḥalitzaand is thereby forbidden to all the brothers.,The Gemara challenges: bBut isn’t it taughtin a ibaraita /i: bWhether he intendedto perform iḥalitza band she did not intendto, bor whether she intendedto perform iḥalitza band he did not intend to, the iḥalitzais invalid, unless they both intended it as oneto perform a proper act of iḥalitza /i? The Gemara answers: bThis is whatRav bsaid: Even if wedid bseethat she removed a shoe from one of them, bwe are not concerned that perhaps they intended toperform iḥalitza /i., bAnd there arethose bwho saythe inference from Rav’s statement should be made in the opposite manner: bThe reasonit is permitted for her to perform levirate marriage now bisspecifically bthat we did not seeher remove a shoe from one of the brothers. bBut if we did see, we would be concernedand would treat her as a iyevamawho already performed iḥalitza /i, despite our knowledge that she did not intend to perform iḥalitza /i. bAndwith regard to bthat which was taughtin the ibaraita /i, bthat intention is required, this appliesonly as far as validating the act of iḥalitzain order bto permit her to marry a stranger. Butperforming an act of iḥalitzaeven without intention is sufficient to bdisqualify her for the brothers,rendering prohibited an act of levirate marriage afterward., bRav Yehudaalso bsaidthat bRav said: One may not perform iḥalitzausing a sandalthat was bsewntogether bwiththreads made of bflax, as it is stated: “And I made you shoes of itaḥashskin”(Ezekiel 16:10), which is the skin of an animal, implying that a shoe is something made entirely of leather. The Gemara challenges: If the source is “ itaḥash /i,” blet us say:A shoe made of itaḥashskin, yes,it is valid; but if made of banything else, no.The Gemara rejects this: Because b“shoe”and b“shoe”are written in the Torah multiple times, this bamplifiesand includes all types of shoes crafted from leather skins as valid for performing iḥalitza /i.,The Gemara asks: bIfthe inclusion of the words b“shoe”and b“shoe” amplifies,then should one include as valid for performing iḥalitzashoes crafted from beven anyother bmaterials as well,including those not produced from leather at all? The Gemara answers: bIf so, what purpose does “ itaḥash /i” serve,as nothing is learned from it? Rather, from the word itaḥashit is derived that the shoe must be crafted entirely of leather, but all types of leather are included because the word “shoe” is repeated in the Torah numerous times., bRabbi Elazar asked Rav:What is the status of the following type of sandal used for performing iḥalitza /i? In a case where bit,the shoe itself, bis made of leather, andthe sections that hold bits straps [ itereisiyyot /i]are made bof hair,as they were woven together with goat’s hair, bwhat isthe ihalakha /i? bHe said to him: Do we not refer tosuch a sandal bas: “And I made you shoes of itaḥash /i”?Since it is crafted from material that comes from an animal it is valid. The Gemara asks: bIf that is so,i.e., that anything derived from an animal is valid, then even if it is fashioned bentirely of hair it should also bevalid. The Gemara answers: bThat would be called a slipper,not a shoe., bRav Kahana said to Shmuel: From where is it known that thisphrase: b“And she shall remove [ iḥaltza /i] his shoe from on his foot”(Deuteronomy 25:9), bmeans to remove? As it is written:“Then the priest shall command, band they shall take out [ iḥiltzu /i] the stones in which the plague is”(Leviticus 14:40), indicating that the word iḥaltzameans that they shall remove the stones from their place.,The Gemara asks whether the word iḥaltzacan be interpreted differently based upon its apparent meaning in other contexts: bButcould you bsay it isa term for bstrengthening, as it is written: “Arm [ iheḥaletzu /i] men from among you for the army”(Numbers 31:3), meaning that men among you will be strengthened and take up arms to prepare for battle? The Gemara answers: bThere too,the meaning of the word is referring to taking something from its place, as it means bremovingpeople bfrom their housesin order bto goout bto war. /b,The Gemara challenges: bBut isn’t it written: “He delivers [ iyeḥaletz /i] the afflicted by His affliction [ ibe’onyo /i]”(Job 36:15)? This indicates that the afflicted one becomes stronger due to his affliction, as, if the intention was to deliver him from his affliction, it should have said: From His affliction, rather than “by His affliction.” The Gemara answers that the verse should be interpreted as follows: iBe’onyo /i, in other words, bas reward for hissuffering from baffliction, He shall deliver him from the judgment of Gehenna,as is understood from the term ibe’onyo /i, through the reward due to his affliction.,The Gemara challenges further: bButwith regard to bthat it is written: “The angel of the Lord encamps around those who fear Him and delivers them [ ivayeḥaltzem /i]”(Psalms 34:8), doesn’t ivayeḥaltzemrather mean: He shall strengthen them? The Gemara answers: The verse means: bAs a reward for those that fear Him, He shall deliver them from the judgment of Gehenna.Therefore, the Gemara interprets ivayeḥaltzemas “delivers them,” not as: Strengthens them.,The Gemara challenges further: bButwith regard to bthat which is written:“And the Lord will guide you, and satisfy your soul in drought, band make your bones strong [ iyaḥalitz /i]”(Isaiah 58:11), band Rabbi Elazar saidregarding that verse: bThis is the greatest of blessings, and Rava saidit means: bStrengthening of bones.This seems to indicate that the root of the word iḥalitzais referring to strengthening. The Gemara answers: bYes, it has this connotation, and it has this connotation,i.e., the root iḥ-l-tzsometimes connotes removal and sometimes connotes strengthening. bBut here,only one meaning is possible, as, bif it enters your mindthat iḥalitzahere bconnotes strengthening, then let the Merciful One writein the Torah: bShe shall strengthen [ iḥaletza /i] his shoe on his foot [ iberaglo /i],indicating that she should tighten the shoe on his foot, rather than stating: “From on his foot [ ime’al raglo /i],” which indicates that she is removing something from his foot.,The Gemara responds: bIf the Merciful One had writtenin the Torah: bOn his foot [ iberaglo /i], I would have saidshe must strengthen and tighten the shoe bon his foot, yes, but on his calf, no;and if his foot were amputated she may no longer perform iḥalitza /i. Therefore, bthe Merciful One writesin the Torah: b“From on his foot [ ime’al raglo /i],”to teach that she may strengthen the shoe beven on his calf,which is part of the leg, or iregel /i, above the foot. The Gemara answers: bIf so,and iḥalitzareally means strengthening, blet the Merciful One writein the Torah: She shall strengthen his shoe bon the upper part of his foot [ ibeme’al raglo /i],indicating that the shoe can also be tightened on the area of the calf. bWhatthen bisthe meaning of b“from on his foot [ ime’al raglo /i],”which is written in the verse? bLearn from herethat in this context the word iḥalitzaclearly bindicates removal,meaning that the mitzva of iḥalitzais for the iyevamato remove the shoe of the iyavamand not to tighten it on his foot.,Parenthetical to this discussion, the Gemara relates: bA certain heretic said to Rabban Gamliel:You, the children of Israel, are ba nation whose Master removed [ iḥalatz /i] Himself from them,for God has left you in much the same way in which a iyavamwould perform iḥalitzawith his iyevama /i, bas it is written: “With their flocks and with their herds they shall go to seek the Lord, but they shall not find Him. He has removed [ iḥalatz /i] Himself from them [ imeihem /i]”(Hoshea 5:6). The heretic tried to use this verse as scriptural support that God has performed iḥalitzawith the Jewish people., bHe,Rabban Gamliel, bsaid to him: Imbecile, does it say: He performed iḥalitzato them [ ilahem /i]?Rather, bit says “ iḥalatzfrom them [ imeihem /i],”meaning it is as if they, the Jewish people, performed iḥalitzaon Him. bBut if a iyevamahad her shoe removed by her iyevamin /i, does this have any significance?Here too, the meaning of the verse is that the nation of Israel abandoned God by removing themselves from Him, and this abandonment has no significance.,The Gemara analyzes the phrase used in the mishna that discusses the types of shoes that can be used for iḥalitza /i. It was taught in the mishna that if he was wearing ba soft shoe [ ianpileya /i]made of cloth for iḥalitza /i, bher iḥalitzais invalid.The Gemara explains: bThat is to say that an ianpileyais notconsidered ba shoe. /b, bAnd we also learnedsimilarly in a mishna ( iShekalim3:2): bThe one who collects the fundsof shekels donated to the Temple from the chamber and puts them it into baskets in order to be used bmay not enterto collect the funds bwearing a garment [ ipargod /i] that is cuffed [ iḥafut /i], nor wearing an ianpileya /i, and needless to saythat he may not enter wearing ba shoe or a sandal, because one may not enterthe Temple bcourtyard wearing a shoe or a sandal.It is prohibited for the one collecting funds from the chamber to enter the chamber wearing a garment or footwear in which money could be hidden, lest people come to suspect that he hid in them funds collected from the chamber. In any case, the wording of the mishna indicates that an ianpileyais not considered a type of shoe, since it is permitted to enter the Temple wearing an ianpileyawhen there is no reason for suspicion, unlike a shoe or sandal, which can never be worn in the Temple., bAndthe Gemara braises a contradictionfrom a ibaraitaconcerning what footwear is permitted on Yom Kippur, which seems to indicate otherwise: The halakha is bthe same for asoft leather bshoe, and ahard leather bsandal, and an ianpileya /i, as one may not walk in them from one house to another, nor from one bed to anotheron Yom Kippur, due to the prohibition against wearing shoes, indicating that at least as far as Yom Kippur is concerned, an ianpileyais considered a shoe., bAbaye said:There, with regard to Yom Kippur, it is referring to an ianpileya bthat has cushioning, andthis is forbidden bdue to the pleasurethat one derives from cushioned footwear on a day when people are commanded to afflict themselves. bRava said to him: Butis footwear bthat is not consideredto be bshoes forbidden on Yom Kippur due tothe bpleasureone derives from wearing them? bBut Rabba bar Rav Huna would wrap a scarf on his feet and go outon Yom Kippur so his feet would not be injured, implying that there is no prohibition against wearing something comfortable on one’s foot, as long as it is not defined as a shoe. bRather, Rava said: Thisis bnot difficult. Here,when they said that an ianpileyahas the status of a shoe, it is referring to ban ianpileya /imade bof leather. There,when they do not consider it a shoe, it is referring to ban ianpileya /imade bof cloth. /b,The Gemara adds: bAnd so too, it is reasonableto distinguish in this manner, bas, if you do not say so, itis bdifficultto reconcile the seeming contradiction between one statement about bYom Kippur andanother statement about bYom Kippur. As it is taughtin a ibaraita /i: bA person shall not walkwhile wearing bslippers [ ikordakisin /i] within his houseon Yom Kippur, bbut he may walkwhile wearing ban ianpileyawithin his house.This would imply that wearing an ianpileyais permitted, but the ibaraitaquoted above taught that it is prohibited. bRather,must one bnot conclude from herethat bhere,where it indicates that an ianpileyais forbidden, it is referring bto an ianpileya /imade bof leather,as they are considered like a shoe, and bthere,where an ianpileyais permitted, it is referring bto an ianpileya /imade bof cloth?The Gemara concludes: Indeed, blearn from herethat it is so.,It bis taughtin a ibaraita bin accordance withthe opinion bof Rava:If bshe performed iḥalitzausing a shoe whose seams were opened up, whichstill bcovered most of the foot;or if she performed iḥalitza bwith a sandalwhose sole bwaspartially bopened thatstill bheld most of the foot;or if she performed iḥalitza bwith a sandalmade bof cork [ isha’am /i], or of fibersfrom a tree; or bwith a prosthetic foot of an amputee;or bwith a felt shoe [ imuk /i];or bwith a leg blanketthat an amputee makes for his feet as a covering in which to put the stumps of his legs, which is not an actual shoe; or bwith a leather ianpileya /i; andlikewise, a woman bwho performs iḥalitza /iwith her iyavamwhen he is an badult man, /b |
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