1. Hebrew Bible, Deuteronomy, 1.5, 4.8, 4.44, 14.3-14.20, 17.18-17.19, 24.8, 27.3, 27.8, 27.26, 28.58, 28.61, 29.19-29.20, 29.26, 29.28, 30.10, 31.9, 31.11-31.12, 31.24, 31.26, 32.46 (9th cent. BCE - 3rd cent. BCE)
| 1.5. בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃ 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ 4.44. וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 14.3. לֹא תֹאכַל כָּל־תּוֹעֵבָה׃ 14.4. זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים׃ 14.5. אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃ 14.6. וְכָל־בְּהֵמָה מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 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׃ 14.8. וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְלֹא גֵרָה טָמֵא הוּא לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ׃ 14.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת תֹּאכֵלוּ׃ 14.11. כָּל־צִפּוֹר טְהֹרָה תֹּאכֵלוּ׃ 14.12. וְזֶה אֲשֶׁר לֹא־תֹאכְלוּ מֵהֶם הַנֶּשֶׁר וְהַפֶּרֶס וְהָעָזְנִיָּה׃ 14.13. וְהָרָאָה וְאֶת־הָאַיָּה וְהַדַּיָּה לְמִינָהּ׃ 14.14. וְאֵת כָּל־עֹרֵב לְמִינוֹ׃ 14.15. וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃ 14.16. אֶת־הַכּוֹס וְאֶת־הַיַּנְשׁוּף וְהַתִּנְשָׁמֶת׃ 14.17. וְהַקָּאָת וְאֶת־הָרָחָמָה וְאֶת־הַשָּׁלָךְ׃ 14.18. וְהַחֲסִידָה וְהָאֲנָפָה לְמִינָהּ וְהַדּוּכִיפַת וְהָעֲטַלֵּף׃ 14.19. וְכֹל שֶׁרֶץ הָעוֹף טָמֵא הוּא לָכֶם לֹא יֵאָכֵלוּ׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 24.8. הִשָּׁמֶר בְּנֶגַע־הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר־יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם תִּשְׁמְרוּ לַעֲשׂוֹת׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 29.19. לֹא־יֹאבֶה יְהוָה סְלֹחַ לוֹ כִּי אָז יֶעְשַׁן אַף־יְהוָה וְקִנְאָתוֹ בָּאִישׁ הַהוּא וְרָבְצָה בּוֹ כָּל־הָאָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה וּמָחָה יְהוָה אֶת־שְׁמוֹ מִתַּחַת הַשָּׁמָיִם׃ 29.26. וַיִּחַר־אַף יְהוָה בָּאָרֶץ הַהִוא לְהָבִיא עָלֶיהָ אֶת־כָּל־הַקְּלָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה׃ 29.28. הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.24. וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ | 1.5. beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:" 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?" 4.44. And this is the law which Moses set before the children of Israel;" 14.3. Thou shalt not eat any abominable thing." 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." 14.6. And every beast that parteth the hoof, and hath the hoof wholly cloven in two, and cheweth the cud, among the beasts, that ye may eat." 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;" 14.8. and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch." 14.9. These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat;" 14.10. and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you." 14.11. of all clean birds ye may eat." 14.12. But these are they of which ye shall not eat: the great vulture, and the bearded vulture, and the ospray;" 14.13. and the glede, and the falcon, and the kite after its kinds;" 14.14. and every raven after its kinds;" 14.15. and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;" 14.16. the little owl, and the great owl, and the horned owl;" 14.17. and the pelican, and the carrion-vulture, and the cormorant;" 14.18. and the stork, and the heron after its kinds, and the hoopoe, and the bat." 14.19. And all winged swarming things are unclean unto you; they shall not be eaten." 14.20. of all clean winged things ye may eat." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 24.8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;" 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed." 29.19. the LORD will not be willing to pardon him, but then the anger of the LORD and His jealousy shall be kindled against that man, and all the curse that is written in this book shall lie upon him, and the LORD shall blot out his name from under heaven;" 29.20. and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law." 29.26. therefore the anger of the LORD was kindled against this land, to bring upon it all the curse that is written in this book;" 29.28. The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law." 30.10. if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul." 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel." 31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing." 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 31.24. And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished," 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee." 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law." |
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2. Hebrew Bible, Exodus, 24.6, 28.29 (9th cent. BCE - 3rd cent. BCE)
| 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 28.29. וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹת בְּנֵי־יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל־לִבּוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי־יְהוָה תָּמִיד׃ | 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 28.29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. ." |
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3. Hebrew Bible, Genesis, 22.1, 22.13, 26.1-26.3 (9th cent. BCE - 3rd cent. BCE)
| 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 26.1. וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃ 26.1. וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃ 26.2. וַיֵּרָא אֵלָיו יְהוָה וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ׃ 26.2. וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ׃ 26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ | 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son." 26.1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar." 26.2. And the LORD appeared unto him, and said: ‘Go not down unto Egypt; dwell in the land which I shall tell thee of." 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;" |
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4. Hebrew Bible, Leviticus, 1.3-1.17, 5.2, 6.2, 6.7, 6.18, 7.1, 7.11, 10.10, 11.2-11.28, 11.39-11.40, 11.46-11.47, 12.7, 13.59, 14.54, 14.57, 15.33, 21.10 (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׃ 1.11. וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 1.12. וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.13. וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ 1.15. וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃ 1.16. וְהֵסִיר אֶת־מֻרְאָתוֹ בְּנֹצָתָהּ וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל־מְקוֹם הַדָּשֶׁן׃ 1.17. וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 5.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.2. אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם׃ 6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃ 6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃ 6.7. וְזֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי־אַהֲרֹן לִפְנֵי יְהוָה אֶל־פְּנֵי הַמִּזְבֵּחַ׃ 6.18. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הַחַטָּאת בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יְהוָה קֹדֶשׁ קָדָשִׁים הִוא׃ 7.1. וְכָל־מִנְחָה בְלוּלָה־בַשֶּׁמֶן וַחֲרֵבָה לְכָל־בְּנֵי אַהֲרֹן תִּהְיֶה אִישׁ כְּאָחִיו׃ 7.1. וְזֹאת תּוֹרַת הָאָשָׁם קֹדֶשׁ קָדָשִׁים הוּא׃ 7.11. וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַיהוָה׃ 11.2. כֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע שֶׁקֶץ הוּא לָכֶם׃ 11.2. דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ מִכָּל־הַבְּהֵמָה אֲשֶׁר עַל־הָאָרֶץ׃ 11.3. כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 11.3. וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃ 11.4. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃ 11.4. וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.5. וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃ 11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 11.7. וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃ 11.8. מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃ 11.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃ 11.11. וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃ 11.12. כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃ 11.13. וְאֶת־אֵלֶּה תְּשַׁקְּצוּ מִן־הָעוֹף לֹא יֵאָכְלוּ שֶׁקֶץ הֵם אֶת־הַנֶּשֶׁר וְאֶת־הַפֶּרֶס וְאֵת הָעָזְנִיָּה׃ 11.14. וְאֶת־הַדָּאָה וְאֶת־הָאַיָּה לְמִינָהּ׃ 11.15. אֵת כָּל־עֹרֵב לְמִינוֹ׃ 11.16. וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃ 11.17. וְאֶת־הַכּוֹס וְאֶת־הַשָּׁלָךְ וְאֶת־הַיַּנְשׁוּף׃ 11.18. וְאֶת־הַתִּנְשֶׁמֶת וְאֶת־הַקָּאָת וְאֶת־הָרָחָם׃ 11.19. וְאֵת הַחֲסִידָה הָאֲנָפָה לְמִינָהּ וְאֶת־הַדּוּכִיפַת וְאֶת־הָעֲטַלֵּף׃ 11.21. אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא [לוֹ] כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃ 11.22. אֶת־אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת־הָאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ וְאֶת־הַחַרְגֹּל לְמִינֵהוּ וְאֶת־הֶחָגָב לְמִינֵהוּ׃ 11.23. וְכֹל שֶׁרֶץ הָעוֹף אֲשֶׁר־לוֹ אַרְבַּע רַגְלָיִם שֶׁקֶץ הוּא לָכֶם׃ 11.24. וּלְאֵלֶּה תִּטַּמָּאוּ כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.25. וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.26. לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃ 11.27. וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.28. וְהַנֹּשֵׂא אֶת־נִבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב טְמֵאִים הֵמָּה לָכֶם׃ 11.39. וְכִי יָמוּת מִן־הַבְּהֵמָה אֲשֶׁר־הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד־הָעָרֶב׃ 11.46. זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃ 11.47. לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל׃ 12.7. וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃ 13.59. זֹאת תּוֹרַת נֶגַע־צָרַעַת בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים אוֹ הַשְּׁתִי אוֹ הָעֵרֶב אוֹ כָּל־כְּלִי־עוֹר לְטַהֲרוֹ אוֹ לְטַמְּאוֹ׃ 14.54. זֹאת הַתּוֹרָה לְכָל־נֶגַע הַצָּרַעַת וְלַנָּתֶק׃ 14.57. לְהוֹרֹת בְּיוֹם הַטָּמֵא וּבְיוֹם הַטָּהֹר זֹאת תּוֹרַת הַצָּרָעַת׃ 15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃ | 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD." 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting." 1.6. And he shall flay the burnt-offering, and cut it into its pieces." 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire." 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;" 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 1.10. And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish." 1.11. And he shall kill it on the side of the altar northward before the LORD; and Aaron’s sons, the priests, shall dash its blood against the altar round about." 1.12. And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar." 1.13. But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons." 1.15. And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar." 1.16. And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes." 1.17. And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD." 5.2. or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;" 6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby." 6.7. And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar." 6.18. Speak unto Aaron and to his sons, saying: This is the law of the sin-offering: in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD; it is most holy." 7.1. And this is the law of the guilt-offering: it is most holy." 7.11. And this is the law of the sacrifice of peace-offerings, which one may offer unto the LORD." 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 11.2. Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth." 11.3. Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat." 11.4. Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.5. And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you" 11.7. And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you." 11.8. of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you." 11.9. These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat." 11.10. And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you," 11.11. and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation." 11.12. Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you." 11.13. And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the ospray;" 11.14. and the kite, and the falcon after its kinds;" 11.15. every raven after its kinds;" 11.16. and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;" 11.17. and the little owl, and the cormorant, and the great owl;" 11.18. and the horned owl, and the pelican, and the carrion-vulture;" 11.19. and the stork, and the heron after its kinds, and the hoopoe, and the bat." 11.20. All winged swarming things that go upon all fours are a detestable thing unto you." 11.21. Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;" 11.22. even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds." 11.23. But all winged swarming things, which have four feet, are a detestable thing unto you." 11.24. And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even." 11.25. And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even." 11.26. Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean." 11.27. And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even." 11.28. And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you." 11.39. And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even." 11.40. And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even." 11.46. This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;" 11.47. to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten." 12.7. And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female." 13.59. This is the law of the plague of leprosy in a garment of wool or linen, or in the warp, or in the woof, or in any thing of skin, to pronounce it clean, or to pronounce it unclean." 14.54. This is the law for all manner of plague of leprosy, and for a scall;" 14.57. to teach when it is unclean, and when it is clean; this is the law of leprosy." 15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean." 21.10. And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;" |
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5. Hebrew Bible, Malachi, 3.22 (9th cent. BCE - 3rd cent. BCE)
| 3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ | 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." |
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6. Hebrew Bible, Numbers, 5.30, 19.14 (9th cent. BCE - 3rd cent. BCE)
| 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ | 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law." 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days." |
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7. Hebrew Bible, Psalms, 110 (9th cent. BCE - 3rd cent. BCE)
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8. Hebrew Bible, Zephaniah, 3.4 (9th cent. BCE - 3rd cent. BCE)
| 3.4. נְבִיאֶיהָ פֹּחֲזִים אַנְשֵׁי בֹּגְדוֹת כֹּהֲנֶיהָ חִלְּלוּ־קֹדֶשׁ חָמְסוּ תּוֹרָה׃ | 3.4. Her prophets are wanton And treacherous persons; Her priests have profaned that which is holy, They have done violence to the law. |
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9. Hebrew Bible, 1 Kings, 2.3 (8th cent. BCE - 5th cent. BCE)
| 2.3. וַיָּבֹא בְנָיָהוּ אֶל־אֹהֶל יְהוָה וַיֹּאמֶר אֵלָיו כֹּה־אָמַר הַמֶּלֶךְ צֵא וַיֹּאמֶר לֹא כִּי פֹה אָמוּת וַיָּשֶׁב בְּנָיָהוּ אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה־דִבֶּר יוֹאָב וְכֹה עָנָנִי׃ 2.3. וְשָׁמַרְתָּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו לִשְׁמֹר חֻקֹּתָיו מִצְוֺתָיו וּמִשְׁפָּטָיו וְעֵדְוֺתָיו כַּכָּתוּב בְּתוֹרַת מֹשֶׁה לְמַעַן תַּשְׂכִּיל אֵת כָּל־אֲשֶׁר תַּעֲשֶׂה וְאֵת כָּל־אֲשֶׁר תִּפְנֶה שָׁם׃ | 2.3. and keep the charge of the LORD thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordices, and His testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself;" |
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10. Hebrew Bible, 2 Kings, 14.6, 22.8, 23.25 (8th cent. BCE - 5th cent. BCE)
| 14.6. וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃] 22.8. וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃ 23.25. וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃ | 14.6. but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’" 22.8. And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it." 23.25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him." |
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11. Hebrew Bible, Joshua, 1.8, 8.31-8.32, 8.34 (8th cent. BCE - 5th cent. BCE)
| 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ | 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." |
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12. Hebrew Bible, Ezekiel, 22.26 (6th cent. BCE - 5th cent. BCE)
| 22.26. כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃ | 22.26. Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them." |
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13. Hebrew Bible, Haggai, 2.11 (6th cent. BCE - 5th cent. BCE)
| 2.11. כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃ | 2.11. ’Thus saith the LORD of hosts: Ask now the priests for instruction, saying:" |
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14. Hebrew Bible, 2 Chronicles, 23.18, 30.16, 34.16 (5th cent. BCE - 3rd cent. BCE)
| 23.18. וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃ 30.16. וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃ 34.16. וַיָּבֵא שָׁפָן אֶת־הַסֵּפֶר אֶל־הַמֶּלֶךְ וַיָּשֶׁב עוֹד אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּל אֲשֶׁר־נִתַּן בְּיַד־עֲבָדֶיךָ הֵם עֹשִׂים׃ | 23.18. And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David." 30.16. And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites." 34.16. And Shaphan carried the book to the king, and moreover brought back word unto the king, saying: ‘All that was committed to thy servants, they do it." |
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15. Hebrew Bible, Ezra, 3.2, 6.18, 7.6 (5th cent. BCE - 4th cent. BCE)
| 3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 6.18. וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃ 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ | 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God." 6.18. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses." 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him." |
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16. Hebrew Bible, Nehemiah, 8.1-8.8, 13.1 (5th cent. BCE - 4th cent. BCE)
| 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃ | 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;" |
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17. Dead Sea Scrolls, Community Rule, 6.6-6.8 (2nd cent. BCE - 1st cent. CE)
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18. Hebrew Bible, Daniel, 9.11, 9.13 (2nd cent. BCE - 2nd cent. BCE)
| 9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.13. כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ | 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him." 9.13. As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth." |
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19. Mishnah, Zevahim, 5.4, 14.4 (1st cent. CE - 3rd cent. CE)
| 5.4. The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire." 14.4. Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites." |
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20. New Testament, Hebrews, 7.12, 7.16, 7.18-7.19, 9.10 (1st cent. CE - 1st cent. CE)
| 7.12. For the priesthood being changed, there is of necessity a change made also in the law. 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.18. For there is an annulling of a foregoing commandment because of its weakness and uselessness 7.19. (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. |
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21. Anon., Genesis Rabba, 56.6, 56.9, 64.3 (2nd cent. CE - 5th cent. CE)
| 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. 64.3. וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא. | 56.6. And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it." 56.9. \"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck." |
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22. Anon., Leviticus Rabba, 7.3 (2nd cent. CE - 5th cent. CE)
| 7.3. גּוּפָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְעוֹלָם אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הַרְהוֹר הַלֵּב, אָמַר רַבִּי לֵוִי מִקְרָא מָלֵא הוּא (יחזקאל כ, לב): וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אוֹמְרִים וגו', מִמִּי אַתָּה לָמֵד מִבָּנָיו שֶׁל אִיּוֹב, בַּתְּחִלָּה (איוב א, ד): וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה, רַבִּי מֵאִיר אוֹמֵר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶן וּלְאַחְיוֹתֵיהֶן עִמָּהֶן בַּסְּעוּדָה. רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא אָמַר לְהִטָּפֵל בָּהֶם הָלְכוּ, שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, הֲדָא הוּא דִכְתִיב (איוב א, ה): וַיְהִי כִּי הֵקִיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם, עַל דַּעְתֵּיהּ דְּרַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא דְּאָמַר שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, נִטְפְּלוּ בָּהֶם וְהָלְכוּ. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּהוּא אָמַר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶם וּלְאַחְיוֹתֵיהֶם בַּסְּעוּדָה, כְּמָה דְאַתְּ אָמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ. (איוב א, ה): וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה, אָמַר רַבִּי יוּדָן בַּר חִלְפַיי בְּעֵי מִסְפַּר יָמִים אוֹ מִסְפַּר בָּנָיו וּבְנוֹתָיו אוֹ מִסְפַּר כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, כְּשֶׁהוּא אוֹמֵר כִּי אָמַר אִיּוֹב (איוב א, ה): אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם, הֲדָא אָמַר אֵין הָעוֹלָה בָּא אֶלָּא עַל הַרְהוֹר הַלֵּב. רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים לְשֶׁעָבַר הָיִינוּ מַקְרִיבִין קָרְבָּנוֹת וּמִתְעַסְּקִין בָּהֶן, עַכְשָׁו שֶׁאֵין קָרְבָּנוֹת מַהוּ לְהִתְעַסֵּק בָּהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בָּהֶם, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַקְרִיבִין אוֹתָן. רַבִּי הוּנָא אָמַר תַּרְתֵּי, אֵין כָּל הַגָּלֻיּוֹת הַלָּלוּ מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת מִשְׁנָיוֹת, מַה טַּעְמָא (הושע ח, י): גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם. רַבִּי הוּנָא אָמַר חֳרֵי (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל מָקוֹם מֻקְטָר מֻגָּשׁ, וְכִי יֵשׁ מִנְחָה טְהוֹרָה וּקְמִיצָה וְהַקְטָרָה בְּבָבֶל, אֶלָּא אֵיזוֹ, זוֹ מִשְׁנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בַּמִּשְׁנָה כְּאִלּוּ אַתֶּם מַקְרִיבִין קָרְבָּן. שְׁמוּאֵל אָמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, וְכִי יֵשׁ צוּרַת הַבַּיִת עַד עַכְשָׁו, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִין אוֹתוֹ. אָמַר רַבִּי אַסֵּי מִפְּנֵי מָה מַתְחִילִין לַתִּינוֹקוֹת בְּתוֹרַת כֹּהֲנִים וְאֵין מַתְחִילִין בִּבְרֵאשִׁית, אֶלָּא שֶׁהַתִּינוֹקוֹת טְהוֹרִין וְהַקָּרְבָּנוֹת טְהוֹרִין יָבוֹאוּ טְהוֹרִין וְיִתְעַסְּקוּ בִּטְהוֹרִים. | |
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23. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the ibaraitaare bdifficult,as they contradict beach other,since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. bRather,must one bnot conclude from itthat there is ba difference betweena case where the blade was battached from the outset anda case where the blade was bdetached and ultimately he reattached it?The Gemara affirms: Indeed, blearn from it. /b,§ bThe Master said:In the case of bone who slaughters with a mechanismof a wheel with a knife attached to it, bhis slaughter is valid.The Gemara asks: bBut isn’t it taughtin a ibaraitathat bhis slaughter is not valid?The Gemara answers: This contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is bina case where the knife was attached to ba potter’s wheel,whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. bThat ibaraita /i, which rules that the slaughter is not valid, is bina case where the knife was attached to ba waterwheel.Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., bAnd if you wish, sayinstead: The rulings of both bthis ibaraita band that ibaraitaare bina case where the knife was attached to ba waterwheel, andthe contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated bby primary force,as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. bThat ibaraita /i, which rules that the slaughter is not valid, is in a case where the slaughter was generated bby secondary force,as the knife slaughters the animal on the second turn of the wheel., bAndthis is blike that which Rav Pappa says:In the case of ba certainperson bwho bound another and diverted a flow [ ibidka /i] of water upon him and he died,the one who diverted the water is bliablefor his murder. bWhat is the reason?It is because those were bhis arrows that were effective in hismurder. bAnd this matterapplies in a case where he killed the other person bby primary force,as the person was proximate to him and was directly drowned by the water. bButif the person was further away and was killed bby secondary forceafter the water flowed on its own, it is not by his direct action; rather, bit is merely an indirectaction, and he is exempt.,§ bRav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyyasat bbefore RabbiYehuda HaNasi, band RabbiYehuda HaNasi bsat and said: From whereis it derived bthat slaughter isperformed specifically bwitha blade that is bdetached?It is derived from a verse, bas it is stated:“And Abraham stretched forth his hand band took the knife to slaughterhis son” (Genesis 22:10). bRav said to Rabbi Ḥiyya: What is he saying?Rabbi Ḥiyya bsaid toRav: bHe is sayingan incorrect reason, comparable to the letter ivavthat is written onthe rough surface of ba tree trunk [ ia’ufta /i].The Gemara asks: bBut didn’tRabbi Yehuda HaNasi bsay a verseas proof for his statement? The Gemara answers: bThe verse teaches us the diligence of Abraham,who had a knife prepared to slaughter Isaac. It does not teach any ihalakhaconcerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, bRava said:It is bobvious to methat concerning an item that was bdetached and ultimately one attached it,with regard bto the matter of idol worshipits halakhic status bisthat of ba detacheditem, bas the Master says: One who bows to his house has rendered it forbiddenas an object of idol worship. bAnd if it enters your mindto say that its halakhic status bisthat of an battacheditem, it is written with regard to idolatry: b“Their gods, upon the high mountains”(Deuteronomy 12:2), from which it is derived: bBut the mountains are not their gods,as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard bto the matter of rendering seeds susceptibleto ritual impurity, there bisa dispute between itanna’im /i, as we learnedin a mishna ( iMakhshirin4:3): In the case of bone who places a bowl on the wallwhile it is raining bso thatthe bowl bwill be rinsedwith the rainwater, if the water from the bowl then falls onto produce, bthat is underthe rubric of the verse: “But bwhenwater bis placedupon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there bso that the wall will not be damaged, it is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., bThismishna bitselfis bdifficult,as the inferences from the first clause and the latter clause are contradictory. In the first clause byou said:In the case of one who places a bowl on the wall bso thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., bAnd thenthe mishna bteachesin the latter clause: If he placed the bowl bso that the wall will not be damaged, it is not underthe rubric of the verse: “But bwhenwater bis placedupon the seed.” By inference, if he placed the bowl bso that the wall will be rinsed, that is underthe rubric of the verse: “But bwhenwater bis placedupon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., bRabbi Elazar said:This mishna is bdisjointed;the itanna bwho taught thisfirst clause bdid not teach thatsecond clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. bRav Pappa said: The entiremishna bisthe opinion of bone itanna /i: Thisfirst clause is binthe case of bthe wall of a cave,which is attached from the outset; bthatlatter clause is binthe case of bthe wall of a building,which is built from stones that were detached from the ground., bAnd thisis what the mishna bis saying:In the case of bone who places a bowl on the wall so thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bIn whatcase bis this statement said?It is said binthe case of bthe wall of a cave,which was always attached to the ground. bBut inthe case of bthe wall of a building,whose stones were detached and subsequently reattached, if he places the bowl bso that the wall will not be damaged,that bis whenit is bnot underthe rubric of the verse “but bwhenwater bis placedupon the seed.” bButif he places the bowl bso that the wall will be rinsed, that is underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bRava raises a dilemma: /b |
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24. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
| 110a. band swear to the Lord of hosts;one shall be called the city of destruction” (Isaiah 19:18). bThey went to Alexandria in Egypt and built an altar and sacrificedofferings bupon it for the sake of Heaven, as it is statedin the following verse: b“In that day shall there be an altar to the Lord in the midst of the land of Egypt,and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b“One shall be called the city of destruction”(Isaiah 19:18). The Gemara asks: bWhatis the meaning of the verse: b“One shall be called the city of destruction”?The Gemara answers: bAs Rav Yosef translatesinto Aramaic: Concerning bthe City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from whereis it derived bthatin the phrase: b“The city of destruction [ iheres /i],” the term iheres bisreferring bto the sun? As it is written: “Who commands the sun [ iḥeres /i], and it does not rise;and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bbring My sons from far, and My daughters from the end of the earth”(Isaiah 43:5–6). What is the meaning of b“bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons,and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b“and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b,§ bRabbi Abba bar Rav Yitzḥak saysthat bRav Ḥisda says, and some saythat bRav Yehuda saysthat bRav says:The gentiles living bfrom Tyre to Carthage recognize the Jewish people,their religion, band their Father in Heaven. Butthose living bto the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b, bRav Shimi bar Ḥiyya raised an objection tothe statement of bRavfrom the verse: b“From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering;for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav bsaid to him: Shimi,is it byouwho is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means bthatalthough they worship idols, bthey call Him the God of gods. /b,§ The verse states: “And bin every place offerings are presented to My name,and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it benter your mindto say that it is permitted to sacrifice offerings bin every place?Rather, bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: These are Torah scholars, who engage in Torahstudy bin every place.God says: bI ascribe themcredit bas though they burn and presentofferings bto My name. /b,Furthermore, when the verse states: b“And a pure meal offering,” thisis referring to bone who studies Torah in purity,i.e., one who first bmarries a woman and afterward studies Torah.Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b“A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night”(Psalms 134:1). bWhatis the meaning of b“at night,”given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? bRabbi Yoḥa says: These are Torah scholars, who engage in Torahstudy bat night. The verse ascribes themcredit bas though they engage in theTemple bservice. /b,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the iShabbatot /i, and on the New Moons, and on the Festivals of the Lord our God. bThis is an ordice forever for Israel”(II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? bRav Giddel saysthat bRav says: Thisis referring to the baltarthat remains bbuiltin Heaven even after the earthly Temple was destroyed, bandthe angel bMichael, the great minister, stands and sacrifices an offering upon it. /b, bAnd Rabbi Yoḥa saysthat there is an alternative explanation of the verse: bThese are Torah scholars, who engage instudying bthe ihalakhotofthe Temple bservice. The verse ascribes themcredit bas though the Temple was built in their daysand they are serving in it.,§ The Gemara cites similar interpretations of verses: bReish Lakish said: Whatis the meaning of that bwhich is written: “This is the law [ itorah /i] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering,and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that banyone who engages in Torahstudy is considered bas though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b, bRava saidan objection to this interpretation: bThisverse states: b“of the burnt offering, of the meal offering.”If the interpretation of Reish Lakish is correct, the verse bshould havewritten: b“Burnt offering and meal offering.” Rather, Rava saysthat the correct interpretation of this verse is: bAnyone who engages in Torahstudy bneed notbring ba burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b, bRabbi Yitzḥak said: Whatis the meaning of that bwhich is written: “This is the law of the sin offering”(Leviticus 6:18), band: “This is the law of the guilt offering”(Leviticus 7:1)? These verses teach that banyone who engages instudying bthe law of the sin offeringis ascribed credit bas though he sacrificed a sin offering, and anyone who engages instudying bthe law of a guilt offeringis ascribed credit bas though he sacrificed a guilt offering. /b, strongMISHNA: /strong bIt is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a bird burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, strongGEMARA: /strong bRabbi Zeira said: What is the versefrom which this principle is derived? b“Sweet is the sleep of a laboring man, whether he consumes little or much” /b(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., bRav Adda bar Ahava saidthat the source is bfrom here: “When goods increase, those who consume them increase; and what advantage is there to the owner,except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: Asin these verses, the divine names iEland iElohimare not stated, butonly b“the Lord.”This is bsoas bnot to give a claim to a litigant to argue.Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., bAnd it is stated with regard to a large bulloffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a small birdoffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, bAnd lest you saythat God bneedsthese offerings bfor consumption,in which case a larger offering would be preferable to a smaller one, bthe verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it”(Psalms 50:12). bAnd it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine”(Psalms 50:10–11). Similarly, it is stated in the following verse: b“Do I eat the flesh of bulls, or drink the blood of goats?”(Psalms 50:13)., bI did not say to you: Sacrificeofferings to me, bso that you will say: I will do His will,i.e., fulfill His needs, band He will do my will. You are not sacrificing tofulfill bMy will,i.e., My needs, bbut you are sacrificing tofulfill byour will,i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, bas it is stated:“And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted”(Leviticus 19:5)., bAlternatively,the verse: “And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted [ ilirtzonkhem /i]”(Leviticus 19:5), can be interpreted differently: bSacrifice willingly [ ilirtzonkhem /i]; sacrifice intentionally. /b,This is bas Shmuel asked Rav Huna: From whereis it derived with regard bto one who acts unawaresin the case bof consecrateditems, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, bthatthe offering bis disqualified?Rav Huna said to Shmuel: It is derived from a verse, bas it is stated: “And he shall slaughter the young bullbefore the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly bunless the slaughter is for the sake of a young bull,i.e., with the knowledge that he is performing an act of slaughter.,Shmuel bsaid toRav Huna: bWe have thisas an established ihalakhaalready, that it is a mitzva to slaughter the offering for the sake of a bull, but bfrom whereis it derived that this requirement is bindispensable?Rav Huna bsaid to himthat the verse states: b“With your will you shall slaughter it”(Leviticus 19:5), i.e., bsacrifice intentionally,in the form of a purposeful action.,...Y |
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25. Anon., Pesiqta De Rav Kahana, 6.3
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