1. Hebrew Bible, Deuteronomy, 11.19, 13.11, 17.5, 19.20, 21.21, 22.13-22.22, 22.24, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE)
| 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 13.11. וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת כִּי בִקֵּשׁ לְהַדִּיחֲךָ מֵעַל יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 17.5. וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 22.13. כִּי־יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ וּשְׂנֵאָהּ׃ 22.14. וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִיא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת־הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא־מָצָאתִי לָהּ בְּתוּלִים׃ 22.15. וְלָקַח אֲבִי הנער [הַנַּעֲרָה] וְאִמָּהּ וְהוֹצִיאוּ אֶת־בְּתוּלֵי הנער [הַנַּעֲרָה] אֶל־זִקְנֵי הָעִיר הַשָּׁעְרָה׃ 22.16. וְאָמַר אֲבִי הנער [הַנַּעַרָה] אֶל־הַזְּקֵנִים אֶת־בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ׃ 22.17. וְהִנֵּה־הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא־מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר׃ 22.18. וְלָקְחוּ זִקְנֵי הָעִיר־הַהִוא אֶת־הָאִישׁ וְיִסְּרוּ אֹתוֹ׃ 22.19. וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3. וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ | 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 13.11. And thou shalt stone him with stones, that he die; because he hath sought to draw thee away from the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 17.5. then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die." 19.20. And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee." 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear." 22.13. If any man take a wife, and go in unto her, and hate her," 22.14. and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’;" 22.15. then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate." 22.16. And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her;" 22.17. and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city." 22.18. And the elders of that city shall take the man and chastise him." 22.19. And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days." 22.20. But if this thing be true, that the tokens of virginity were not found in the damsel;" 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee." 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.2. and she departeth out of his house, and goeth and becometh another man’s wife," 24.3. and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;" 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance." |
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2. Hebrew Bible, Exodus, 21.14, 29.36-29.37, 32.16, 32.19-32.20 (9th cent. BCE - 3rd cent. BCE)
| 21.14. וְכִי־יָזִד אִישׁ עַל־רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת׃ 29.36. וּפַר חַטָּאת תַּעֲשֶׂה לַיּוֹם עַל־הַכִּפֻּרִים וְחִטֵּאתָ עַל־הַמִּזְבֵּחַ בְּכַפֶּרְךָ עָלָיו וּמָשַׁחְתָּ אֹתוֹ לְקַדְּשׁוֹ׃ 29.37. שִׁבְעַת יָמִים תְּכַפֵּר עַל־הַמִּזְבֵּחַ וְקִדַּשְׁתָּ אֹתוֹ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים כָּל־הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ׃ 32.16. וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃ 32.19. וַיְהִי כַּאֲשֶׁר קָרַב אֶל־הַמַּחֲנֶה וַיַּרְא אֶת־הָעֵגֶל וּמְחֹלֹת וַיִּחַר־אַף מֹשֶׁה וַיַּשְׁלֵךְ מידו [מִיָּדָיו] אֶת־הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר׃ | 21.14. And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die." 29.36. And every day shalt thou offer the bullock of sin-offering, beside the other offerings of atonement; and thou shalt do the purification upon the altar when thou makest atonement for it; and thou shalt anoint it, to sanctify it." 29.37. Seven days thou shalt make atonement for the altar, and sanctify it; thus shall the altar be most holy; whatsoever toucheth the altar shall be holy." 32.16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." 32.19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing; and Moses’anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount." 32.20. And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it." |
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3. Hebrew Bible, Genesis, 2.3, 34.5 (9th cent. BCE - 3rd cent. BCE)
| 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 34.5. וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃ | 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 34.5. Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came." |
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4. Hebrew Bible, Leviticus, 4.26, 5.1, 5.14, 6.22, 7.6, 8.15, 14.4, 14.15-14.18, 14.20, 14.23, 14.32, 15.31, 16.19, 17.10, 17.17, 18.20-18.21, 18.24-18.30, 19.12, 19.17, 19.29, 19.31, 20.1-20.3, 20.10, 20.23, 21.6, 22.4, 24.14-24.16, 26.33, 27.1-27.8 (9th cent. BCE - 3rd cent. BCE)
| 4.26. וְאֶת־כָּל־חֶלְבּוֹ יַקְטִיר הַמִּזְבֵּחָה כְּחֵלֶב זֶבַח הַשְּׁלָמִים וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ וְנִסְלַח לוֹ׃ 5.1. וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃ 5.1. וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ 5.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.22. כָּל־זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ קֹדֶשׁ קָדָשִׁים הִוא׃ 7.6. כָּל־זָכָר בַּכֹּהֲנִים יֹאכְלֶנּוּ בְּמָקוֹם קָדוֹשׁ יֵאָכֵל קֹדֶשׁ קָדָשִׁים הוּא׃ 8.15. וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּתֵּן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב בְּאֶצְבָּעוֹ וַיְחַטֵּא אֶת־הַמִּזְבֵּחַ וְאֶת־הַדָּם יָצַק אֶל־יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו׃ 14.4. וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ 14.4. וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃ 14.15. וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ 14.16. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ 14.17. וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃ 14.18. וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃ 14.23. וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃ 14.32. זֹאת תּוֹרַת אֲשֶׁר־בּוֹ נֶגַע צָרָעַת אֲשֶׁר לֹא־תַשִּׂיג יָדוֹ בְּטָהֳרָתוֹ׃ 15.31. וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃ 16.19. וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃ 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 18.24. אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃ 18.25. וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃ 18.26. וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.29. אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ וְלֹא־תִזְנֶה הָאָרֶץ וּמָלְאָה הָאָרֶץ זִמָּה׃ 19.31. אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.1. וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃ 20.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.2. וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן׃ 20.2. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ׃ 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 21.6. קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת־אִשֵּׁי יְהוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ׃ 22.4. אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃ 24.14. הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃ 24.15. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ 26.33. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃ 27.1. לֹא יַחֲלִיפֶנּוּ וְלֹא־יָמִיר אֹתוֹ טוֹב בְּרָע אוֹ־רַע בְּטוֹב וְאִם־הָמֵר יָמִיר בְּהֵמָה בִּבְהֵמָה וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹּדֶשׁ׃ 27.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 27.2. וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃ 27.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃ 27.3. וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃ 27.3. וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃ 27.4. וְאִם־נְקֵבָה הִוא וְהָיָה עֶרְכְּךָ שְׁלֹשִׁים שָׁקֶל׃ 27.5. וְאִם מִבֶּן־חָמֵשׁ שָׁנִים וְעַד בֶּן־עֶשְׂרִים שָׁנָה וְהָיָה עֶרְכְּךָ הַזָּכָר עֶשְׂרִים שְׁקָלִים וְלַנְּקֵבָה עֲשֶׂרֶת שְׁקָלִים׃ 27.6. וְאִם מִבֶּן־חֹדֶשׁ וְעַד בֶּן־חָמֵשׁ שָׁנִים וְהָיָה עֶרְכְּךָ הַזָּכָר חֲמִשָּׁה שְׁקָלִים כָּסֶף וְלַנְּקֵבָה עֶרְכְּךָ שְׁלֹשֶׁת שְׁקָלִים כָּסֶף׃ 27.7. וְאִם מִבֶּן־שִׁשִּׁים שָׁנָה וָמַעְלָה אִם־זָכָר וְהָיָה עֶרְכְּךָ חֲמִשָּׁה עָשָׂר שָׁקֶל וְלַנְּקֵבָה עֲשָׂרָה שְׁקָלִים׃ 27.8. וְאִם־מָךְ הוּא מֵעֶרְכֶּךָ וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן עַל־פִּי אֲשֶׁר תַּשִּׂיג יַד הַנֹּדֵר יַעֲרִיכֶנּוּ הַכֹּהֵן׃ | 4.26. And all the fat thereof shall he make smoke upon the altar, as the fat of the sacrifice of peace-offerings; and the priest shall make atonement for him as concerning his sin, and he shall be forgiven." 5.1. And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;" 5.14. And the LORD spoke unto Moses, saying:" 6.22. Every male among the priests may eat thereof; it is most holy." 7.6. Every male among the priests may eat thereof; it shall be eaten in a holy place; it is most holy." 8.15. And when it was slain, Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the remaining blood at the base of the altar, and sanctified it, to make atonement for it." 14.4. then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop." 14.15. And the priest shall take of the log of oil, and pour it into the palm of his own left hand." 14.16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD." 14.17. And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering." 14.18. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD." 14.20. And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean." 14.23. And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD." 14.32. This is the law of him in whom is the plague of leprosy, whose means suffice not for that which pertaineth to his cleansing." 15.31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them." 16.19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel." 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people." 18.20. And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her." 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD." 18.24. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you." 18.25. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants." 18.26. Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—" 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD." 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 19.29. Profane not thy daughter, to make her a harlot, lest the land fall into harlotry, and the land become full of lewdness." 19.31. Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God." 20.1. And the LORD spoke unto Moses, saying:" 20.2. Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones." 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name." 20.10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death." 20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them." 21.6. They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy." 22.4. What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;" 24.14. ’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him." 24.15. And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin." 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death." 26.33. And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste." 27.1. And the LORD spoke unto Moses, saying:" 27.2. Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation," 27.3. then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary." 27.4. And if it be a female, then thy valuation shall be thirty shekels." 27.5. And if it be from five years old even unto twenty years old, then thy valuation shall be for the male twenty shekels, and for the female ten shekels." 27.6. And if it be from a month old even unto five years old, then thy valuation shall be for the male five shekels of silver, and for the female thy valuation shall be three shekels of silver." 27.7. And if it be from sixty years old and upward: if it be a male, then thy valuation shall be fifteen shekels, and for the female ten shekels." 27.8. But if he be too poor for thy valuation, then he shall be set before the priest, and the priest shall value him; according to the means of him that vowed shall the priest value him." |
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5. Hebrew Bible, Numbers, 5.1-5.10, 5.12-5.31, 6.1-6.21, 6.24-6.27, 9.1-9.14, 10.35, 15.14-15.21, 15.29, 15.35-15.36, 18.24-18.28, 20.1, 20.22, 30.2-30.3, 30.6-30.15, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.1. וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃ 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 5.3. מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃ 5.3. אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃ 5.4. וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 5.5. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.6. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃ 5.7. וְהִתְוַדּוּ אֶת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ׃ 5.8. וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃ 5.9. וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃ 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16. וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17. וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19. וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃ 5.21. וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃ 6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.27. וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃ 9.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃ 9.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2. וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.2. וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.3. בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 9.5. וַיַּעֲשׂוּ אֶת־הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 9.6. וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃ 9.7. וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 9.8. וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃ 9.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 9.11. בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃ 9.12. לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃ 9.13. וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃ 9.14. וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 15.14. וְכִי־יָגוּר אִתְּכֶם גֵּר אוֹ אֲשֶׁר־בְּתוֹכְכֶם לְדֹרֹתֵיכֶם וְעָשָׂה אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה כַּאֲשֶׁר תַּעֲשׂוּ כֵּן יַעֲשֶׂה׃ 15.15. הַקָּהָל חֻקָּה אַחַת לָכֶם וְלַגֵּר הַגָּר חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם כָּכֶם כַּגֵּר יִהְיֶה לִפְנֵי יְהוָה׃ 15.16. תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃ 15.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.18. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם בְּבֹאֲכֶם אֶל־הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה׃ 15.19. וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְרוּמָה לַיהוָה׃ 15.21. מֵרֵאשִׁית עֲרִסֹתֵיכֶם תִּתְּנוּ לַיהוָה תְּרוּמָה לְדֹרֹתֵיכֶם׃ 15.29. הָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 15.36. וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.25. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 18.26. וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃ 18.27. וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃ 18.28. כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃ 20.1. וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃ 20.1. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃ 30.2. וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה׃ 30.3. אִישׁ כִּי־יִדֹּר נֶדֶר לַיהוָה אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה׃ 30.6. וְאִם־הֵנִיא אָבִיהָ אֹתָהּ בְּיוֹם שָׁמְעוֹ כָּל־נְדָרֶיהָ וֶאֱסָרֶיהָ אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ לֹא יָקוּם וַיהוָה יִסְלַח־לָהּ כִּי־הֵנִיא אָבִיהָ אֹתָהּ׃ 30.7. וְאִם־הָיוֹ תִהְיֶה לְאִישׁ וּנְדָרֶיהָ עָלֶיהָ אוֹ מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ׃ 30.8. וְשָׁמַע אִישָׁהּ בְּיוֹם שָׁמְעוֹ וְהֶחֱרִישׁ לָהּ וְקָמוּ נְדָרֶיהָ וֶאֱסָרֶהָ אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקֻמוּ׃ 30.9. וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ יָנִיא אוֹתָהּ וְהֵפֵר אֶת־נִדְרָהּ אֲשֶׁר עָלֶיהָ וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וַיהוָה יִסְלַח־לָהּ׃ 30.11. וְאִם־בֵּית אִישָׁהּ נָדָרָה אוֹ־אָסְרָה אִסָּר עַל־נַפְשָׁהּ בִּשְׁבֻעָה׃ 30.12. וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ לֹא הֵנִיא אֹתָהּ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃ 30.13. וְאִם־הָפֵר יָפֵר אֹתָם אִישָׁהּ בְּיוֹם שָׁמְעוֹ כָּל־מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ לֹא יָקוּם אִישָׁהּ הֲפֵרָם וַיהוָה יִסְלַח־לָהּ׃ 30.14. כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר לְעַנֹּת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ׃ 30.15. וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 5.1. And the LORD spoke unto Moses, saying:" 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" 5.3. both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’" 5.4. And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel." 5.5. And the LORD spoke unto Moses, saying:" 5.6. Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;" 5.7. then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty." 5.8. But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD’S, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him." 5.9. And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his." 5.10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his." 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him," 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;" 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;" 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 5.16. And the priest shall bring her near, and set her before the LORD." 5.17. And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water." 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse." 5.19. And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;" 5.20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—" 5.21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;" 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’" 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness." 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter." 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar." 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water." 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people." 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed." 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;" 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." 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity." 6.1. And the LORD spoke unto Moses, saying:" 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD," 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried." 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone." 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long." 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body." 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head." 6.8. All the days of his Naziriteship he is holy unto the LORD." 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it." 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting." 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day." 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. ." 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;" 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings," 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings." 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering." 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof." 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings." 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head." 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine." 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship." 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 6.27. So shall they put My name upon the children of Israel, and I will bless them.’" 9.1. And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying:" 9.2. ’Let the children of Israel keep the passover in its appointed season." 9.3. In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’" 9.4. And Moses spoke unto the children of Israel, that they should keep the passover." 9.5. And they kept the passover in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai; according to all that the LORD commanded Moses, so did the children of Israel." 9.6. But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day." 9.7. And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’" 9.8. And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’" 9.9. And the LORD spoke unto Moses, saying:" 9.10. ’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD;" 9.11. in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;" 9.12. they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it." 9.13. But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin." 9.14. And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’" 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’" 15.14. And if a stranger sojourn with you, or whosoever may be among you, throughout your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do." 15.15. As for the congregation, there shall be one statute both for you, and for the stranger that sojourneth with you, a statute for ever throughout your generations; as ye are, so shall the stranger be before the LORD." 15.16. One law and one ordice shall be both for you, and for the stranger that sojourneth with you." 15.17. And the LORD spoke unto Moses, saying:" 15.18. Speak unto the children of Israel, and say unto them: When ye come into the land whither I bring you," 15.19. then it shall be, that, when ye eat of the bread of the land, ye shall set apart a portion for a gift unto the LORD." 15.20. of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart." 15.21. of the first of your dough ye shall give unto the LORD a portion for a gift throughout your generations." 15.29. both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error." 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" 15.36. And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses." 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’" 18.25. And the LORD spoke unto Moses, saying:" 18.26. ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe." 18.27. And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press." 18.28. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest." 20.1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there." 30.2. And Moses spoke unto the heads of the tribes of the children of Israel, saying: This is the thing which the LORD hath commanded." 30.3. When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth." 30.6. But if her father disallow her in the day that he heareth, none of her vows, or of her bonds wherewith she hath bound her soul, shall stand; and the LORD will forgive her, because her father disallowed her." 30.7. And if she be married to a husband, while her vows are upon her, or the clear utterance of her lips, wherewith she hath bound her soul;" 30.8. and her husband hear it, whatsoever day it be that he heareth it, and hold his peace at her; then her vows shall stand, and her bonds wherewith she hath bound her soul shall stand." 30.9. But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her." 30.10. But the vow of a widow, or of her that is divorced, even every thing wherewith she hath bound her soul, shall stand against her." 30.11. And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath," 30.12. and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand." 30.13. But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and the LORD will forgive her." 30.14. Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void." 30.15. But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them." 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’" |
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6. Hebrew Bible, Psalms, 5.4, 22.3, 22.26, 22.28, 27.6, 35.13, 42.4, 51.9, 58.3, 102.18-102.19, 102.22, 116.13, 116.17 (9th cent. BCE - 3rd cent. BCE)
| 5.4. יְהוָה בֹּקֶר תִּשְׁמַע קוֹלִי בֹּקֶר אֶעֱרָךְ־לְךָ וַאֲצַפֶּה׃ 22.3. אָכְלוּ וַיִּשְׁתַּחֲוּוּ כָּל־דִּשְׁנֵי־אֶרֶץ לְפָנָיו יִכְרְעוּ כָּל־יוֹרְדֵי עָפָר וְנַפְשׁוֹ לֹא חִיָּה׃ 22.3. אֱלֹהַי אֶקְרָא יוֹמָם וְלֹא תַעֲנֶה וְלַיְלָה וְלֹא־דוּמִיָּה לִי׃ 22.26. מֵאִתְּךָ תְהִלָּתִי בְּקָהָל רָב נְדָרַי אֲשַׁלֵּם נֶגֶד יְרֵאָיו׃ 22.28. יִזְכְּרוּ וְיָשֻׁבוּ אֶל־יְהוָה כָּל־אַפְסֵי־אָרֶץ וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל־מִשְׁפְּחוֹת גּוֹיִם׃ 27.6. וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבַי סְבִיבוֹתַי וְאֶזְבְּחָה בְאָהֳלוֹ זִבְחֵי תְרוּעָה אָשִׁירָה וַאֲזַמְּרָה לַיהוָה׃ 35.13. וַאֲנִי בַּחֲלוֹתָם לְבוּשִׁי שָׂק עִנֵּיתִי בַצּוֹם נַפְשִׁי וּתְפִלָּתִי עַל־חֵיקִי תָשׁוּב׃ 42.4. הָיְתָה־לִּי דִמְעָתִי לֶחֶם יוֹמָם וָלָיְלָה בֶּאֱמֹר אֵלַי כָּל־הַיּוֹם אַיֵּה אֱלֹהֶיךָ׃ 51.9. תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃ 58.3. אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃ 102.18. פָּנָה אֶל־תְּפִלַּת הָעַרְעָר וְלֹא־בָזָה אֶת־תְּפִלָּתָם׃ 102.19. תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ׃ 116.13. כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהוָה אֶקְרָא׃ | 5.4. O LORD, in the morning shalt Thou hear my voice; In the morning will I order my prayer unto Thee, and will look forward." 22.3. O my God, I call by day, but Thou answerest not; and at night, and there is no surcease for me." 22.26. From Thee cometh my praise in the great congregation; I will pay my vows before them that fear Him." 22.28. All the ends of the earth shall remember and turn unto the LORD; and all the kindreds of the nations shall worship before Thee." 27.6. And now shall my head be lifted up above mine enemies round about me; And I will offer in His tabernacle sacrifices with trumpet-sound; I will sing, yea, I will sing praises unto the LORD." 35.13. But as for me, when they were sick, my clothing was sackcloth, I afflicted my soul with fasting; And my prayer, may it return into mine own bosom." 42.4. My tears have been my food day and night, while they say unto me all the day: 'Where is Thy God?'" 51.9. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." 58.3. Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands." 102.18. When He hath regarded the prayer of the destitute, And hath not despised their prayer." 102.19. This shall be written for the generation to come; And a people which shall be created shall praise the LORD." 116.13. I will lift up the cup of salvation, And call upon the name of the LORD." |
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7. Hebrew Bible, 1 Kings, 21.10-21.13 (8th cent. BCE - 5th cent. BCE)
| 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ | 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died." |
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8. Hebrew Bible, 2 Kings, 4.32-4.37, 12.17 (8th cent. BCE - 5th cent. BCE)
| 4.32. וַיָּבֹא אֱלִישָׁע הַבָּיְתָה וְהִנֵּה הַנַּעַר מֵת מֻשְׁכָּב עַל־מִטָּתוֹ׃ 4.33. וַיָּבֹא וַיִּסְגֹּר הַדֶּלֶת בְּעַד שְׁנֵיהֶם וַיִּתְפַּלֵּל אֶל־יְהוָה׃ 4.34. וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃ 4.35. וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃ 4.36. וַיִּקְרָא אֶל־גֵּיחֲזִי וַיֹּאמֶר קְרָא אֶל־הַשֻּׁנַמִּית הַזֹּאת וַיִּקְרָאֶהָ וַתָּבוֹא אֵלָיו וַיֹּאמֶר שְׂאִי בְנֵךְ׃ 4.37. וַתָּבֹא וַתִּפֹּל עַל־רַגְלָיו וַתִּשְׁתַּחוּ אָרְצָה וַתִּשָּׂא אֶת־בְּנָהּ וַתֵּצֵא׃ 12.17. כֶּסֶף אָשָׁם וְכֶסֶף חַטָּאוֹת לֹא יוּבָא בֵּית יְהוָה לַכֹּהֲנִים יִהְיוּ׃ | 4.32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed." 4.33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD." 4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm." 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes." 4.36. And he called Gehazi, and said: ‘Call this Shunammite.’ So he called her. And when she was come in unto him, he said: ‘Take up thy son.’" 4.37. Then she went in, and fell at his feet, and bowed down to the ground; and she took up her son, and went out." 12.17. The forfeit money, and the sin money, was not brought into the house of the LORD; it was the priests." |
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9. Hebrew Bible, 2 Samuel, 15.7-15.9 (8th cent. BCE - 5th cent. BCE)
| 15.7. וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל־הַמֶּלֶךְ אֵלֲכָה נָּא וַאֲשַׁלֵּם אֶת־נִדְרִי אֲשֶׁר־נָדַרְתִּי לַיהוָה בְּחֶבְרוֹן׃ 15.8. כִּי־נֵדֶר נָדַר עַבְדְּךָ בְּשִׁבְתִּי בִגְשׁוּר בַּאֲרָם לֵאמֹר אִם־ישיב [יָשׁוֹב] יְשִׁיבֵנִי יְהוָה יְרוּשָׁלִַם וְעָבַדְתִּי אֶת־יְהוָה׃ 15.9. וַיֹּאמֶר־לוֹ הַמֶּלֶךְ לֵךְ בְּשָׁלוֹם וַיָּקָם וַיֵּלֶךְ חֶבְרוֹנָה׃ | 15.7. And it came to pass after forty years, that Avshalom said to the king, I pray thee, let me go and pay my vow, which I have vowed to the Lord, in Ĥevron." 15.8. For thy servant vowed a vow while I dwelt at Geshur in Aram, saying, If the Lord shall bring me back indeed to Yerushalayim, then I will do service to the Lord." 15.9. And the king said to him, Go in peace. So he arose, and went to Ĥevron." |
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10. Hebrew Bible, Isaiah, 38.2-38.3 (8th cent. BCE - 5th cent. BCE)
| 38.2. יְהוָה לְהוֹשִׁיעֵנִי וּנְגִנוֹתַי נְנַגֵּן כָּל־יְמֵי חַיֵּינוּ עַל־בֵּית יְהוָה׃ 38.2. וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל־הַקִּיר וַיִּתְפַּלֵּל אֶל־יְהוָה׃ 38.3. וַיֹּאמַר אָנָּה יְהוָה זְכָר־נָא אֵת אֲשֶׁר הִתְהַלַּכְתִּי לְפָנֶיךָ בֶּאֱמֶת וּבְלֵב שָׁלֵם וְהַטּוֹב בְּעֵינֶיךָ עָשִׂיתִי וַיֵּבְךְּ חִזְקִיָּהוּ בְּכִי גָדוֹל׃ | 38.2. Then Hezekiah turned his face to the wall, and prayed unto the LORD," 38.3. and said: ‘Remember now, O LORD, I beseech Thee, how I have walked before Thee in truth and with a whole heart, and have done that which is good in Thy sight.’ And Hezekiah wept sore." |
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11. Hebrew Bible, Ezekiel, 5.11, 16.40-16.41, 36.17, 36.19 (6th cent. BCE - 5th cent. BCE)
| 5.11. לָכֵן חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא יַעַן אֶת־מִקְדָּשִׁי טִמֵּאת בְּכָל־שִׁקּוּצַיִךְ וּבְכָל־תּוֹעֲבֹתָיִךְ וְגַם־אֲנִי אֶגְרַע וְלֹא־תָחוֹס עֵינִי וְגַם־אֲנִי לֹא אֶחְמוֹל׃ 16.41. וְשָׂרְפוּ בָתַּיִךְ בָּאֵשׁ וְעָשׂוּ־בָךְ שְׁפָטִים לְעֵינֵי נָשִׁים רַבּוֹת וְהִשְׁבַּתִּיךְ מִזּוֹנָה וְגַם־אֶתְנַן לֹא תִתְּנִי־עוֹד׃ 36.17. בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃ 36.19. וָאָפִיץ אֹתָם בַּגּוֹיִם וַיִּזָּרוּ בָּאֲרָצוֹת כְּדַרְכָּם וְכַעֲלִילוֹתָם שְׁפַטְתִּים׃ | 5.11. Wherefore, as I live, saith the Lord GOD, surely, because thou hast defiled My sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall Mine eye spare, and I also will have no pity." 16.40. They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords." 16.41. And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more." 36.17. ’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity." 36.19. and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them." |
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12. Dead Sea Scrolls, Damascus Covenant, 9.6-9.8, 9.13-9.16 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.6-9.8, 9.13-9.16 (2nd cent. BCE - 1st cent. CE)
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14. Josephus Flavius, Jewish Antiquities, 4.69-4.73, 12.145-12.146 (1st cent. CE - 1st cent. CE)
| 4.69. 4. Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; 4.71. but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked breadcorn, and made loaves of it, they should give somewhat of what they had baked to them. 4.72. Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” |
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15. Josephus Flavius, Jewish War, 1.3-1.4 (1st cent. CE - 1st cent. CE)
| 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.3. 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves [with fictitious relations]. And I will begin my account of these things with what I call my First Chapter. 1.3. When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions. 1.4. 2. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also, who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; 1.4. and when the city had already received its sacred constitution again, Antiochus died; whose son Antiochus succeeded him in the kingdom, and in his hatred to the Jews also. 1.4. but when Zenodorus was dead, Caesar bestowed on him all that land which lay between Trachonitis and Galilee. Yet, what was still of more consequence to Herod, he was beloved by Caesar next after Agrippa, and by Agrippa next after Caesar; whence he arrived at a very great degree of felicity. Yet did the greatness of his soul exceed it, and the main part of his magimity was extended to the promotion of piety. |
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16. New Testament, Acts, 7.58-7.59 (1st cent. CE - 2nd cent. CE)
| 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! |
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17. New Testament, Apocalypse, 20.1-20.3 (1st cent. CE - 1st cent. CE)
| 20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. |
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18. Tosefta, Megillah, 3.11 (1st cent. CE - 2nd cent. CE)
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19. Palestinian Talmud, Sanhedrin, 10.2 (2nd cent. CE - 5th cent. CE)
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20. Palestinian Talmud, Sotah, 3.4 (2nd cent. CE - 5th cent. CE)
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21. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 47b. עד ימיו היה פטיש מכה בירושלים ובימיו א"צ לשאול על הדמאי, big strongגמ׳ /strong /big ת"ר מנין שאם נערפה העגלה ואח"כ נמצא ההורג שאין פוטרת אותו ת"ל (במדבר לה, לג) ולארץ לא יכופר לדם אשר שפך בה כי אם בדם שפכו,עד אחד אומר ראיתי את ההורג כו' טעמא דמכחיש ליה הא לא מכחיש ליה עד אחד מהימן,מנהני מילי דת"ר (דברים כא, א) לא נודע מי הכהו הא נודע מי הכהו אפילו אחד בסוף העולם לא היו עורפין רבי עקיבא אומר מנין לסנהדרין שראו אחד שהרג את הנפש ואין מכירין אותו שלא היו עורפין ת"ל (דברים כא, ז) ועינינו לא ראו והלא ראו,השתא דאמרת עד אחד מהימן אידך חד היכי מצי מכחיש ליה והאמר עולא כל מקום שהאמינה תורה עד אחד הרי כאן שנים ואין דבריו של אחד במקום שנים אמר לך עולא תני לא היו עורפין וכן א"ר יצחק תני לא היו עורפין,ור' חייא אמר תני היו עורפין ולרבי חייא קשיא דעולא לא קשיא כאן בבת אחת כאן בזה אחר זה,תנן עד אחד אומר ראיתי את ההורג ושנים אומרים לא ראית היו עורפין הא חד וחד לא היו עורפין תיובתא דרבי חייא,וליטעמיך אימא סיפא שנים אומרים ראינו ועד אחד אומר לא ראיתם לא היו עורפין הא חד וחד היו עורפין,אלא מתני' כולה בפסולי עדות וכדרבי נחמיה דאמר כל מקום שהאמינה תורה עד אחד הלך אחר רוב דעות ועשו שתי נשים באיש אחד כשני אנשים באיש אחד,ואיכא דאמרי כל היכא דאתא עד אחד כשר מעיקרא אפילו מאה נשים כי אחד דמיין והכא במאי עסקינן כגון דאתאי אשה מעיקרא ותרצה לדרבי נחמיה הכי רבי נחמיה אומר כל מקום שהאמינה תורה עד אחד הלך אחר רוב דעות ועשו שתי נשים באשה אחת כשני אנשים באיש אחד אבל שתי נשים באיש אחד כי פלגא ופלגא דמי,ותרתי פסולי עדות למה לי מהו דתימא כי אזלינן בתר רוב דעות לחומרא אבל לקולא לא קמ"ל,משרבו הרוצחין כו' ת"ר משרבו הרוצחנין בטלה עגלה ערופה לפי שאינה באה אלא על הספק משרבו הרוצחנין בגלוי בטלה עגלה ערופה,משרבו הנואפין כו' ת"ר (במדבר ה, לא) ונקה האיש מעון בזמן שהאיש מנוקה מעון המים בודקין את אשתו אין האיש מנוקה מעון אין המים בודקין את אשתו ואומר (הושע ד, יד) לא אפקוד על בנותיכם כי תזנינה כו',מאי ואומר וכי תימא עון דידיה אין דבניה ודבנתיה לא תא שמע לא אפקוד על בנותיכם כי תזנינה ועל כלותיכם כי תנאפנה,וכי תימא עון אשת איש אין עון דפנויה לא ת"ש כי הם עם הזונות יפרדו ועם הקדשות יזבחו וגו',מאי ועם לא יבין ילבט אמר רבי אלעזר אמר להם נביא לישראל אם אתם מקפידין על עצמכם מים בודקין נשותיכם ואם לאו אין המים בודקין נשותיכם,משרבו בעלי הנאה נתעותו הדינין ונתקלקלו המעשים ואין נוח בעולם משרבו רואי פנים בדין בטל (דברים א, יז) לא תגורו ופסק לא תכירו ופרקו עול שמים ונתנו עליהם עול בשר ודם,משרבו לוחשי לחישות בדין רבה חרון אף בישראל ונסתלקה השכינה משום שנאמר (תהלים פב, א) בקרב אלהים ישפוט משרבו (יחזקאל לג, לא) אחרי בצעם לבם הולך רבו האומרים (ישעיהו ה, כ) לרע טוב ולטוב רע משרבו האומרים לרע טוב ולטוב רע רבו הוי הוי בעולם,משרבו מושכי הרוק רבו היהירים ונתמעטו התלמידים והתורה חוזרת על לומדיה משרבו היהירים התחילו בנות ישראל להנשא ליהירים שאין דורינו רואה אלא לפנים,איני והאמר מר האי מאן דמיהר אפילו אאינשי ביתיה לא מיקבל שנאמר (חבקוק ב, ה) גבר יהיר ולא ינוה לא ינוה אפי' בנוה שלו מעיקרא קפצה עליה לסוף מיתזיל עלייהו,משרבו מטילי מלאי על בעלי בתים רבה השוחד והטיית משפט ופסקה טובה משרבו מקבלני טובתך ומחזקני טובותיך רבו (שופטים יז, ו) איש הישר בעיניו יעשה שפלים הוגבהו והגבוהים הושפלו ומלכותא אזלא ונולא משרבו צרי עין וטורפי טרף רבו מאמצי הלב וקופצי ידים מלהלוות ועברו על מה שכתוב בתורה (דברים טו, ט) השמר לך פן וגו',משרבו (ישעיהו ג, טז) נטויות גרון ומשקרות עינים רבו מים המרים אלא שפסקו משרבו מקבלי מתנות נתמעטו הימים ונתקצרו השנים דכתיב (משלי טו, כז) ושונא מתנות יחיה משרבו זחוחי הלב רבו מחלוקת בישראל משרבו תלמידי שמאי והילל שלא שימשו כל צורכן רבו מחלוקת בישראל ונעשית תורה כשתי תורות משרבו מקבלי צדקה מן העובדי כוכבים היו ישראל למעלה והם למטה ישראל לפנים והם לאחור,משמת יוסי בן יועזר כו' מאי אשכולות אמר רב יהודה אמר שמואל איש שהכל בו יוחנן כהן גדול העביר הודיית המעשר כו' מ"ט אמר רבי יוסי בר' חנינא לפי שאין נותנין אותו כתיקונו דרחמנא אמר דיהבי ללוים | 47b. bUntil his days the hammerof smiths bwould strike in Jerusalemon the intermediate days of a Festival, but he banned the practice. bAndfurthermore, bin his days there was no need to inquire about doubtfully tithed produce [ idemai /i],as everyone was careful to tithe., strongGEMARA: /strong bThe Sages taught: From whereis it derived bthat if the heifer’s neck was broken and afterward the killer was found,then the breaking of the neck bdoes not exempt himfrom punishment? bThe verse states: “And the land shall not be atoned, for the blood that was spilled in it, but by the blood of he who spilled it”(Numbers 35:33).,The mishna taught that if bone witness says: I saw the killer,and another testifies: You did not see him, they would break the heifer’s neck. The Gemara infers: bThe reasonthey break the neck bisbecause the second witness bcontradicts him, butif bnoone bcontradicts him, one witness is relied upon,and they do not break the heifer’s neck., bFrom where are these mattersderived? The Gemara answers that it is bas the Sages taughtin a ibaraita /i: It states with regard to the heifer whose neck is broken: b“It is not known who has smitten him”(Deuteronomy 21:1). bConsequently,if bit was known who smote him, evenif it was only boneperson bat the end of the worldwho knew, bthey would not break the neckof the heifer. bRabbi Akiva says: From whereis it derived bthatif the members of the bSanhedrinthemselves bsaw oneperson bkill someone, but they do not recognize him,then bthey would not break the neckof the heifer? bThe verse states: “Nor did our eyes see”(Deuteronomy 21:7), banddid they bnot see?Seeing the murder alone obviates the need for the performance of the ritual.,The Gemara poses a question: bNow that you have saidthat in this case bone witness is relied upon,if so, bhow is the other one ableto bcontradict him? Didn’t Ulla say: Wherever the Torah relies on one witness, there isthe equivalent of the testimony of btwowitnesses bhere,and bthe statement of onewitness bhas nostanding bin a place whereit is contradicted by btwowitnesses. The Gemara answers: bUllacould have bsaid to youthat the text of the mishna should be emended and bteachthe mishna in this way: bThey would not break the neckof the heifer. bAnd Rabbi Yitzḥak also saidto bteach: They would not break the neck. /b, bAnd Rabbi Ḥiyya saidthat one should bteach: They would break the neck.The Gemara asks: bAnd according to Rabbi Ḥiyya,the above ruling bof Ullais bdifficult.The Gemara answers: This is bnot difficult,as bhere,in the mishna, the case is discussing when two witnesses came bsimultaneously,and therefore both of their testimonies are rejected; whereas bthere,with regard to the statement of Ulla, it is referring to a case when they testified bone after the other.Ulla rules that once the testimony of the first witness has been accepted the testimony of the second witness cannot nullify it., bWe learnedin the mishna: If bone witness says: I saw the killer, and two say: You did not see, they would break the neck.This cannot be stated just to teach us this ihalakha /i, as the fact that two witnesses override one witness is well known. The Gemara assumes that it is stated for the following inference: bTherefore,if bonetestified, bandthe other bonethen testified, bthey would not break the neck.This appears to be ba conclusive refutation of Rabbi Ḥiyya,who has the text of: They would break the neck.,The Gemara answers: bAnd according to your reasoningthat the mishna states its cases in order to teach an inference, bsay the latter clauseof the mishna: If btwowitnesses bsay: We saw, and onewitness bsays: You did not see, they would not break the neck.The Gemara makes an inference from this clause: bTherefore,if bonecame bandthen the other bonecame, i.e., they did not come simultaneously, bthey would break the neck.The two inferences from the different clauses of the mishna consequently contradict one another, and the mishna needs to be explained differently., bRather,the correct understanding is that bthe entire mishnais not dealing with valid witnesses and stating an obvious ihalakhain order to enable an inference, but instead it is dealing bwithpeople who are bdisqualifiedfrom bbearing witnessand is also teaching us a novel ruling. bAndthe mishna is bin accordance withthe opinion bof Rabbi Neḥemya, who says: Wherever the Torah relies on one witness, follow the majority of opinions.In other words, if the testimonies of two disqualified witnesses conflict, the court rules in accordance with the testimony provided by more witnesses, whether or not they are qualified to testify. bAnd they establishedthat with regard to the testimony of btwo women,who are usually disqualified from testifying, when they testify bagainst one man,it should be blikethat of btwo men against one man,and the court will rule in accordance with the testimony of the two women., bAnd there arethose bwho saya different version of Rabbi Neḥemya’s opinion: bAnywhere that one valid witness came at the outset, even one hundred womenwho later contradict him bare considered like onewitness, and do not override his testimony. bAnd with what are we dealing herein the mishna? A case bwhere a woman came at the outset,and testified that she saw the killer. Then two other women arrived to contradict her statement. bAndaccording to this interpretation you must bemend thestatement bof Rabbi Neḥemyaso that it reads blike this: Rabbi Neḥemya says: Wherever the Torah relies on one witness, follow the majority of opinions. And they establishedthat btwo women against one womanare blike two men against one man. But two womenin opposition bto one manwho is a valid witness bis like halfof a pair of witnesses band halfof a pair of witnesses, and the mishna did not address that case.,The Gemara poses a question on these two interpretations of the mishna: bAnd why do Ineed btwocases in the mishna to teach the ihalakhathat the majority opinion of bthose disqualifiedfrom bbearing witnessis followed? The Gemara explains: It is necessary, blest you saythat bwhen we follow the majority opinionin the case of invalid witnesses, this is when it results in a decision bto be stringentand require the performance of the ritual. bButwhen it results in a decision bto be lenientand say that the ritual is not required, we do bnotfollow the majority opinion, and the performance of the ritual is required even if there is one witness saying that the killer was not seen. Therefore, the mishna bteaches usthat there is no difference in this regard, and the majority opinion is followed in any case.,§ The mishna taught that bfromthe time bwhen murderers proliferated,the ritual of the heifer whose neck is broken was nullified. bThe Sages taught: Fromthe time bwhen murderers proliferated,the ritual of bthe heifer whose neck is broken was nullified, because it comes only fora case involving buncertaintywith regard to the identity of the murderer. Therefore, bwhen there was an increase of murderersacting bopenlyso that their identities were known, the ritual of bthe heifer whose neck is broken was nullified. /b,The mishna also taught that bfromthe time bwhen adulterers proliferated,the performance of the ritual of the bitter water of a isotawas nullified. bThe Sages taught:It states: b“And the man shall be cleared of transgression,and that woman shall bear her transgression” (Numbers 5:31), which indicates that bwhen the man is clear of transgression the waters evaluateif bhis wifewas unfaithful, but bif the man is not clear of transgression the waters do not evaluateif bhis wifewas unfaithful. bAnd it states: “I will not punish your daughters when they commit harlotry,nor your daughters-in-law when they commit adultery; for they consort with lewd women, and they sacrifice with prostitutes; and the people that is without understanding is distraught” (Hosea 4:14).,The Gemara clarifies: bWhat isthe purpose of the addition of: bAnd it states?What is lacking in the exposition from the verse of the Torah? The Gemara explains: bAnd if you would saythat based on the verse: “And the man shall be cleared of transgression,” the ihalakhawould be that with regard to bhis transgression, yes,it will cause the waters to be ineffective, but the transgression bof his sons and daughtersdoes bnotimpact the effectiveness, bcomeand bhearthe verse: b“I will not punish your daughters,”i.e., I will not punish your wives, due to your daughters, b“when they commit harlotry, nor your daughters-in-law when they commit adultery.” /b, bAnd if you would say:With regard to the btransgression ofadultery with ba married woman, yes,it will cause the waters to be ineffective, but the btransgression ofone who engaged in sexual intercourse with ban unmarried womandoes bnotimpact the effectiveness, bcomeand bhearthe continuation of the verse: b“For they consort with lewd women, and they sacrifice with prostitutes.” /b,The Gemara turns its attention to the end of the verse. bWhat isthe meaning of: b“And the people that is without understanding is distraught”? Rabbi Elazar says: The prophet said to the Jewish people: If you are particular about yourselves, the water evaluates your wives; but if not, the water does not evaluate your wives.This would make people distraught, as they would not know how to overcome their suspicion if they are concerned that their wives have been unfaithful.,§ The Gemara cites statements similar to those of the mishna. bFromthe time bwhen those who accept benefitfrom others bproliferated, the laws became twisted and deeds became corrupted, and there was no comfort in the world. Fromthe time bwhen those who look atthe bfacesof the litigants bin judgment,in order to rule based on the appearance of the litigants, bproliferated,the fulfillment of the verse: b“You shall not fearthe face of any man” (Deuteronomy 1:17), bceased, andthe fulfillment of the verse: b“You shall not respectfaces in judgment” (Deuteronomy 1:17), bhalted, and they removed the yoke of Heavenfrom themselves, band placed upon themselves the yoke of flesh and blood. /b, bFromthe time bwhen those who whisper whisperings in judgment,advising judges surreptitiously, bproliferated, fierce anger proliferated in Israel, and the Divine Presence departed, because it is stated:“God stands in the congregation of God; bin the midst of the judges He judges”(Psalms 82:1). The Divine Presence that dwells among judges leaves if they judge improperly. bFromthe time bwhenthose who are referred to in the verse: b“Their heart goes after their covetousness”(Ezekiel 33:31), bproliferated, “Those who say to evil good, and to good evil”(Isaiah 5:20) bproliferated,i.e., those who treat wicked people as though they were righteous proliferated as a result. bFromthe time bwhenthe fulfillment of the verse: b“Those who say to evil good, and to good evil,” proliferated,the cry of: bWoe, woe, proliferated in the world.There was an increase in troubles that cause people to cry out., bFromthe time bwhen those whoshow their arrogance by bdrawingout bspittle proliferated,the number of bhaughty peoplein general bproliferated, and thenumber of bstudents decreased,as they would say haughtily that there was nothing left for them to learn, band the Torahneeds to bgo around toseek bthose who study it,as people do not learn of their own initiative. Furthermore, bfromthe time bwhen haughty people proliferated, the daughters of Israel began marrying haughty men, as our generation looks only at the face,i.e., the external aspects of a person, and ignores the inner aspects of a person.,The Gemara raises a difficulty: bIs that so?Do women wish to marry arrogant men? bBut didn’t the Master say: One who is haughty is not even accepted by the members of his household, as it is stated: “The haughty man abides not”(Habakkuk 2:5)? b“Abides [ iyinaveh /i] not”means that beven in his abode [ inaveh /i],he is not accepted. The Gemara explains: bInitially, she jumps atthe chance to marry bhim,because he appears to be a great person to her, but bin the end,once she gets to know him, bhe is demeaned in her eyes. /b,The ibaraitacontinues: bFromthe time bwhen there was an increasein those who bplaced upon homeownersthe obligation to designate the profits from bmerchandisefor the upkeep of judges, bbribery and corruption of judgment proliferated and good ceased. Fromthe time bwhenthose judges and leaders who say: bI accept your favor, and: I hold your favor, proliferated,the fulfillment of the verse: b“Every man did that which was right in his eyes”(Judges 17:6), bproliferated. Lowly ones were raised and lofty ones were lowered, and the monarchy is increasingly on the decline. Fromthe time bwhen misers and those greedy for profit proliferated, those hardened of heart and who closed their hands from lending proliferated, and they transgressed that which is written in the Torah:“You shall not harden your heart, nor shut your hand from your needy brother… bGuard yourself in casethere is a base thought in your heart…and you do not give him” (Deuteronomy 15:7, 9)., bFromthe time bwhenwomen with b“stretched-forth necks and wanton eyes”(Isaiah 3:16) bproliferated, the bitter watersof a isota bproliferated,as more people were suspected of committing adultery; bbut theyeventually bceasedwhen licentiousness became too widespread. bFromthe time bwhen those who accept gifts proliferated, the days decreased and the years shortened, as it is written: “And he who hates gifts lives”(Proverbs 15:27). bFromthe time bwhen those with boastful [ izeḥuḥei /i] hearts proliferated, dispute proliferated in Israel. Fromthe time bwhen the students of Shammai and Hillel who did not servetheir Rabbis bsufficiently proliferated, dispute proliferated in Israel, and the Torah became like two Torahs. Fromthe time bwhen those who accept charity from gentiles proliferated, the Jewish people were above and they below; the Jewish people ahead and they behind.This last statement is a euphemism; it was the Jewish people that were below and behind, but the Gemara did not want to say so explicitly.,§ The mishna taught that bfromthe time bwhen Yosei ben Yo’ezer diedthe clusters ceased. The Gemara poses a question: bWhat isthe meaning of bclusters [ ieshkolot /i]? Rav Yehuda saysthat bShmuel says:It means ba man who contains all [ iish shehakol bo /i]elements of Torah and mitzvot. The mishna further taught that bYoḥa the High Priest took away the declaration of the tithe.The Gemara poses a question: bWhat is the reasonhe did this? bRabbi Yosei, son of Rabbi Ḥanina, says: Because they did not givethe tithe bin the proper manneras stated by the Torah. In what way is that? bAs the Merciful One statesin the Torah bthat they should givethe first tithe bto the Levites, /b |
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22. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that ba woman wouldbe able to bsort wheat by the light of theCelebration of the bPlace of the Drawingof the Water.,§ The mishna continues: bThe pious and the men of actionwould dance before the people who attended the celebration. bThe Sages taughtin the iToseftathat bsome of them would sayin their song praising God: bHappy is our youth,as we did not sin then, bthat did not embarrass our old age. These are the pious and the men of action,who spent all their lives engaged in Torah and mitzvot. bAnd some would say: Happy is our old age, that atoned for our youthwhen we sinned. bThese are the penitents.Both bthese and those say: Happy is he who did not sin; and he who sinned should repent andGod bwill absolve him. /b, bIt is taughtin the iTosefta /i: bThey said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawingof the Water bhe said this: If I am here, everyone is here; and if I am not here, who is here?In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. bHe wouldalso bsay this: To the place that I love, there my feet take me,and therefore, I come to the Temple. And the Holy One, Blessed be He, says: bIf you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you”(Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. bAdditionally, he saw one skull that was floating on the waterand bhe said to it: Because you drownedothers, bthey drowned you, and those that drowned you will be drowned.That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, bRabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,The Gemara relates with regard to bthese two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha”(I Kings 4:3), and bthey were scribes of Solomon. One daySolomon bsaw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking meto take the lives of bthese two Cushites who are sitting here.Solomon bhanded them to the demonsin his service, band sent them to the district of Luz,where the Angel of Death has no dominion. bWhen they arrived at the district of Luz, they died. /b, bThe following day,Solomon bsaw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked meto take them, bthere you sent them.The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. bImmediately, Solomon beganto speak band said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,§ bIt is taughtin a ibaraita /i: bThey said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawingof the Water, bhe would take eight flaming torches and toss one and catch another,juggling them, band,though all were in the air at the same time, bthey would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floorof the courtyard band straighten, andthere was bnot anyother bcreaturethat bcould do thatdue to the extreme difficulty involved. bAnd this was theform of bowing called ikidda /iperformed by the High Priest.,The Gemara relates: bLevi demonstrated a ikiddabefore RabbiYehuda HaNasi and strained his thigh band came up lame.The Gemara asks: bAnd is that what caused himto be lame? bBut didn’t Rabbi Elazar say: One should never speak impertinently towardGod babove; as a great persononce bspoke impertinently towardGod babove,and even though his prayers were answered, he was still punished band came up lame. And whowas this great person? It was bLevi.Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both bthis and that caused himto come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating ikidda /i.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: bLevi would walk before RabbiYehuda HaNasi juggling bwith eight knives. Shmuelwould juggle bbefore King Shapur with eight glasses of winewithout spilling. bAbayewould juggle bbefore Rabba with eight eggs. Some sayhe did so bwith four eggs.All these were cited., bIt is taughtin a ibaraitathat bRabbi Yehoshua ben Ḥaya said: When we would rejoicein bthe Celebration of the Place of the Drawingof the Water, bwe did not see sleep in our eyesthe entire Festival. bHow so?In the bfirst hourof the day, bthe daily morning offeringwas sacrificed and everyone came to watch. bFrom therethey proceeded btoengage in bprayerin the synagogue; bfrom there, towatch the sacrifice of bthe additional offerings; from there,to the synagogue btorecite bthe additional prayer. From therethey would proceed bto the study hallto study Torah; bfrom there to the eating and drinkingin the isukka /i; bfrom there to the afternoon prayer. From therethey would proceed bto the daily afternoon offeringin the Temple. bFrom thispoint bforward,they proceeded bto the Celebration of the Place of the Drawingof the Water.,The Gemara wonders: bIs that so? But didn’t Rabbi Yoḥa say:One who took ban oath that I will not sleep three days, one flogs himimmediately for taking an oath in vain, band hemay bsleep immediatelybecause it is impossible to stay awake for three days uninterrupted. bRather, this is whatRabbi Yehoshua bis saying: We did not experience the sense ofactual bsleep, because they wouldmerely bdoze on each other’s shoulders.In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the bfifteen stairsthat descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. bRav Ḥisda said to one of the Sages who was organizing iaggadabefore him: Did you hearwith regard to bthese fifteenSongs of bAscentsin Psalms, bcorresponding to what did David say them? He said to himthat bthisis what bRabbi Yoḥa said: At the time that David dug the drainpipesin the foundation of the Temple, the waters of bthe depths rose and sought to inundate the world.Immediately, bDavid recited the fifteenSongs of the bAscents and caused them to subside.Rav Ḥisda asked: bIf so,should they be called bfifteenSongs of the bAscents? They should have beencalled Songs of the bDescents. /b,Rav Ḥisda continued and bsaid to him: Since you reminded meof this bmatter, this iswhat bwasoriginally bstated: At the time that David dug the drainpipes,the waters of bthe depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write thesacred bname /b |
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23. Epigraphy, Cij, 18, 145
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