1. Hebrew Bible, Song of Songs, 1.4, 2.3, 2.17, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 1.4. מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 2.3. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי׃ 2.17. עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סֹב דְּמֵה־לְךָ דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל־הָרֵי בָתֶר׃ 3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ | 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 2.3. As an apple-tree among the trees of the wood, So is my beloved among the sons. Under its shadow I delighted to sit, And its fruit was sweet to my taste. 2.17. Until the day breathe, and the shadows flee away, Turn, my beloved, and be thou like a gazelle or a young hart Upon the mountains of spices. 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. |
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2. Hebrew Bible, Deuteronomy, 8.4, 9.10-9.21, 32.10-32.11, 33.12 (9th cent. BCE - 3rd cent. BCE)
| 8.4. שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה׃ 9.11. וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה נָתַן יְהוָה אֵלַי אֶת־שְׁנֵי לֻחֹת הָאֲבָנִים לֻחוֹת הַבְּרִית׃ 9.12. וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃ 9.13. וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ 9.14. הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃ 9.16. וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃ 9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃ 32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ 33.12. לְבִנְיָמִן אָמַר יְדִיד יְהֹוָה יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל־הַיּוֹם וּבֵין כְּתֵיפָיו שָׁכֵן׃ | 8.4. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years." 9.10. And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly." 9.11. And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covet." 9.12. And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’" 9.13. Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people;" 9.14. let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’" 9.16. And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you." 9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also." 32.10. He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye." 32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—" 33.12. of Benjamin he said: The beloved of the LORD shall dwell in safety by Him; He covereth him all the day, And He dwelleth between his shoulders." |
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3. Hebrew Bible, Exodus, 13.21-13.22, 14.11-14.12, 14.19-14.20, 16.1-16.10, 18.27, 25.20 (9th cent. BCE - 3rd cent. BCE)
| 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 14.11. וַיֹּאמְרוּ אֶל־מֹשֶׁה הַמִבְּלִי אֵין־קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה־זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם׃ 14.12. הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 16.1. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 16.1. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָן׃ 16.2. וילינו [וַיִּלּוֹנוּ] כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר׃ 16.2. וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה׃ 16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃ 16.5. וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם׃ 16.6. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 18.27. וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצוֹ׃ | 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people." 14.11. And they said unto Moses: ‘Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?" 14.12. Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’" 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 14.20. and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night." 16.1. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt." 16.2. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;" 16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’" 16.4. Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not." 16.5. And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’" 16.6. And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt;" 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’" 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’" 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 18.27. And Moses let his father-in-law depart; and he went his way into his own land." 25.20. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be." |
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4. Hebrew Bible, Genesis, 3.21, 15.1, 50.1 (9th cent. BCE - 3rd cent. BCE)
| 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 50.1. וַיָּבֹאוּ עַד־גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ־שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים׃ 50.1. וַיִּפֹּל יוֹסֵף עַל־פְּנֵי אָבִיו וַיֵּבְךְּ עָלָיו וַיִּשַּׁק־לוֹ׃ | 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" 50.1. And Joseph fell upon his father’s face, and wept upon him, and kissed him." |
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5. Hebrew Bible, Hosea, 14.8 (9th cent. BCE - 3rd cent. BCE)
| 14.8. יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן׃ | 14.8. They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon." |
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6. Hebrew Bible, Job, 26.8-26.9 (9th cent. BCE - 3rd cent. BCE)
| 26.8. צֹרֵר־מַיִם בְּעָבָיו וְלֹא־נִבְקַע עָנָן תַּחְתָּם׃ 26.9. מְאַחֵז פְּנֵי־כִסֵּה פַּרְשֵׁז עָלָיו עֲנָנוֹ׃ | 26.8. He bindeth up the waters in His thick clouds; And the cloud is not rent under them." 26.9. He closeth in the face of His throne, And spreadeth His cloud upon it." |
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7. Hebrew Bible, Leviticus, 23.43 (9th cent. BCE - 3rd cent. BCE)
| 23.43. לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 23.43. that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God." |
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8. Hebrew Bible, Numbers, 10.34, 11.4, 12.7, 12.10, 14.1-14.10, 14.14, 16.19, 20.8, 20.10, 36.13 (9th cent. BCE - 3rd cent. BCE)
| 10.34. וַעֲנַן יְהוָה עֲלֵיהֶם יוֹמָם בְּנָסְעָם מִן־הַמַּחֲנֶה׃ 11.4. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 14.1. וַיֹּאמְרוּ כָּל־הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד יְהוָה נִרְאָה בְּאֹהֶל מוֹעֵד אֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃ 14.1. וַתִּשָּׂא כָּל־הָעֵדָה וַיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא׃ 14.2. וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃ 14.2. וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃ 14.3. וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃ 14.3. אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃ 14.4. וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃ 14.4. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃ 14.5. וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כָּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל׃ 14.6. וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם׃ 14.7. וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.8. אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃ 14.9. אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃ 14.14. וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 16.19. וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃ 20.8. קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ | 10.34. And the cloud of the LORD was over them by day, when they set forward from the camp." 11.4. And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!" 12.7. My servant Moses is not so; he is trusted in all My house;" 12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous." 14.1. And all the congregation lifted up their voice, and cried; and the people wept that night." 14.2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!" 14.3. And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’" 14.4. And they said one to another: ‘Let us make a captain, and let us return into Egypt.’" 14.5. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel." 14.6. And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes." 14.7. And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land." 14.8. If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey." 14.9. Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’" 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel." 14.14. they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;" 16.19. And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation." 20.8. ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’" 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’" 36.13. These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho." |
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9. Hebrew Bible, Psalms, 17.8, 18.12, 78.1, 78.5-78.10, 78.15-78.25, 78.32, 78.37, 91.1-91.2, 91.4-91.6, 91.11-91.12, 105.1-105.12, 105.14-105.15, 105.19-105.20, 105.22-105.27, 105.36-105.38, 105.40-105.45, 105.47, 106.23, 106.48, 135.1, 135.3, 135.11-135.12, 135.15-135.18, 135.20, 136.5-136.9, 136.16, 140.8 (9th cent. BCE - 3rd cent. BCE)
| 17.8. שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃ 18.12. יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃ 78.1. מַשְׂכִּיל לְאָסָף הַאֲזִינָה עַמִּי תּוֹרָתִי הַטּוּ אָזְנְכֶם לְאִמְרֵי־פִי׃ 78.1. לֹא שָׁמְרוּ בְּרִית אֱלֹהִים וּבְתוֹרָתוֹ מֵאֲנוּ לָלֶכֶת׃ 78.5. וַיָּקֶם עֵדוּת בְּיַעֲקֹב וְתוֹרָה שָׂם בְּיִשְׂרָאֵל אֲשֶׁר צִוָּה אֶת־אֲבוֹתֵינוּ לְהוֹדִיעָם לִבְנֵיהֶם׃ 78.5. יְפַלֵּס נָתִיב לְאַפּוֹ לֹא־חָשַׂךְ מִמָּוֶת נַפְשָׁם וְחַיָּתָם לַדֶּבֶר הִסְגִּיר׃ 78.6. לְמַעַן יֵדְעוּ דּוֹר אַחֲרוֹן בָּנִים יִוָּלֵדוּ יָקֻמוּ וִיסַפְּרוּ לִבְנֵיהֶם׃ 78.6. וַיִּטֹּשׁ מִשְׁכַּן שִׁלוֹ אֹהֶל שִׁכֵּן בָּאָדָם׃ 78.7. וַיִּבְחַר בְּדָוִד עַבְדּוֹ וַיִּקָּחֵהוּ מִמִּכְלְאֹת צֹאן׃ 78.7. וְיָשִׂימוּ בֵאלֹהִים כִּסְלָם וְלֹא יִשְׁכְּחוּ מַעַלְלֵי־אֵל וּמִצְוֺתָיו יִנְצֹרוּ׃ 78.8. וְלֹא יִהְיוּ כַּאֲבוֹתָם דּוֹר סוֹרֵר וּמֹרֶה דּוֹר לֹא־הֵכִין לִבּוֹ וְלֹא־נֶאֶמְנָה אֶת־אֵל רוּחוֹ׃ 78.9. בְּנֵי־אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי־קָשֶׁת הָפְכוּ בְּיוֹם קְרָב׃ 78.15. יְבַקַּע צֻרִים בַּמִּדְבָּר וַיַּשְׁקְ כִּתְהֹמוֹת רַבָּה׃ 78.16. וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃ 78.18. וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃ 78.19. וַיְדַבְּרוּ בֵּאלֹהִים אָמְרוּ הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר׃ 78.21. לָכֵן שָׁמַע יְהוָה וַיִּתְעַבָּר וְאֵשׁ נִשְּׂקָה בְיַעֲקֹב וְגַם־אַף עָלָה בְיִשְׂרָאֵל׃ 78.22. כִּי לֹא הֶאֱמִינוּ בֵּאלֹהִים וְלֹא בָטְחוּ בִּישׁוּעָתוֹ׃ 78.23. וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח׃ 78.24. וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן־שָׁמַיִם נָתַן לָמוֹ׃ 78.25. לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃ 78.32. בְּכָל־זֹאת חָטְאוּ־עוֹד וְלֹא־הֶאֱמִינוּ בְּנִפְלְאוֹתָיו׃ 78.37. וְלִבָּם לֹא־נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בִּבְרִיתוֹ׃ 91.1. לֹא־תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא־יִקְרַב בְּאָהֳלֶךָ׃ 91.1. יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן׃ 91.2. אֹמַר לַיהוָה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בּוֹ׃ 91.4. בְּאֶבְרָתוֹ יָסֶךְ לָךְ וְתַחַת־כְּנָפָיו תֶּחְסֶה צִנָּה וְסֹחֵרָה אֲמִתּוֹ׃ 91.5. לֹא־תִירָא מִפַּחַד לָיְלָה מֵחֵץ יָעוּף יוֹמָם׃ 91.6. מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ מִקֶּטֶב יָשׁוּד צָהֳרָיִם׃ 91.11. כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃ 91.12. עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 105.2. שִׁירוּ־לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאוֹתָיו׃ 105.2. שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 105.6. זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 105.8. זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 105.9. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 105.11. לֵאמֹר לְךָ אֶתֵּן אֶת־אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 105.12. בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 105.15. אַל־תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל־תָּרֵעוּ׃ 105.22. לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם׃ 105.23. וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃ 105.24. וַיֶּפֶר אֶת־עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו׃ 105.25. הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו׃ 105.26. שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃ 105.27. שָׂמוּ־בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָם׃ 105.37. וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל׃ 105.38. שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי־נָפַל פַּחְדָּם עֲלֵיהֶם׃ 105.41. פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃ 105.42. כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃ 105.43. וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן בְּרִנָּה אֶת־בְּחִירָיו׃ 105.44. וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ׃ 105.45. בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּ־יָהּ׃ 106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 106.48. בָּרוּךְ־יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעוֹלָם וְאָמַר כָּל־הָעָם אָמֵן הַלְלוּ־יָהּ׃ 135.1. הַלְלוּ יָהּ הַלְלוּ אֶת־שֵׁם יְהוָה הַלְלוּ עַבְדֵי יְהוָה׃ 135.1. שֶׁהִכָּה גּוֹיִם רַבִּים וְהָרַג מְלָכִים עֲצוּמִים׃ 135.3. הַלְלוּ־יָהּ כִּי־טוֹב יְהוָה זַמְּרוּ לִשְׁמוֹ כִּי נָעִים׃ 135.11. לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וּלְעוֹג מֶלֶךְ הַבָּשָׁן וּלְכֹל מַמְלְכוֹת כְּנָעַן׃ 135.12. וְנָתַן אַרְצָם נַחֲלָה נַחֲלָה לְיִשְׂרָאֵל עַמּוֹ׃ 135.15. עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 135.16. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃ 135.18. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 136.5. לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.8. אֶת־הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.9. אֶת־הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.16. לְמוֹלִיךְ עַמּוֹ בַּמִּדְבָּר כִּי לְעוֹלָם חַסְדּוֹ׃ 140.8. יְהֹוִה אֲדֹנָי עֹז יְשׁוּעָתִי סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק׃ | 17.8. Keep me as the apple of the eye, Hide me in the shadow of Thy wings," 18.12. He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies." 78.1. Maschil of Asaph. Give ear, O my people, to my teaching; Incline your ears to the words of my mouth." 78.5. For He established a testimony in Jacob, And appointed a law in Israel, Which He commanded our fathers, That they should make them known to their children;" 78.6. That the generation to come might know them, even the children that should be born; Who should arise and tell them to their children," 78.7. That they might put their confidence in God, And not forget the works of God, But keep His commandments;" 78.8. And might not be as their fathers, A stubborn and rebellious generation; A generation that set not their heart aright, And whose spirit was not stedfast with God." 78.9. The children of Ephraim were as archers handling the bow, That turned back in the day of battle." 78.10. They kept not the covet of God, And refused to walk in His law;" 78.15. He cleaved rocks in the wilderness, And gave them drink abundantly as out of the great deep." 78.16. He brought streams also out of the rock, And caused waters to run down like rivers." 78.18. And they tried God in their heart By asking food for their craving." 78.19. Yea, they spoke against God; They said 'Can God prepare a table in the wilderness?" 78.20. Behold, He smote the rock, that waters gushed out, And streams overflowed; Can He give bread also? Or will He provide flesh for His people?'" 78.21. Therefore the LORD heard, and was wroth; And a fire was kindled against Jacob, And anger also went up against Israel;" 78.22. Because they believed not in God, And trusted not in His salvation." 78.23. And He commanded the skies above, And opened the doors of heaven;" 78.24. And He caused manna to rain upon them for food, And gave them of the corn of heaven." 78.25. Man did eat the bread of the mighty; He sent them provisions to the full." 78.32. For all this they sinned still, And believed not in His wondrous works." 78.37. For their heart was not stedfast with Him, Neither were they faithful in His covet." 91.1. O thou that dwellest in the covert of the Most High, And abidest in the shadow of the Almighty;" 91.2. I will say of the LORD, who is my refuge and my fortress, My God, in whom I trust," 91.4. He will cover thee with His pinions, And under His wings shalt thou take refuge; His truth is a shield and a buckler." 91.5. Thou shalt not be afraid of the terror by night, Nor of the arrow that flieth by day;" 91.6. of the pestilence that walketh in darkness, Nor of the destruction that wasteth at noonday." 91.11. For He will give His angels charge over thee, To keep thee in all thy ways." 91.12. They shall bear thee upon their hands, Lest thou dash thy foot against a stone." 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 105.2. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 105.6. O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones." 105.8. He hath remembered His covet for ever, The word which He commanded to a thousand generations;" 105.9. [The covet] which He made with Abraham, And His oath unto Isaac;" 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 105.11. Saying: 'Unto thee will I give the land of Canaan, The lot of your inheritance.'" 105.12. When they were but a few men in number. Yea, very few, and sojourners in it," 105.15. 'Touch not Mine anointed ones, And do My prophets no harm.'" 105.22. To bind his princes at his pleasure, And teach his elders wisdom." 105.23. Israel also came into Egypt; And Jacob sojourned in the land of Ham." 105.24. And He increased His people greatly, And made them too mighty for their adversaries." 105.25. He turned their heart to hate His people, To deal craftily with His servants." 105.26. He sent Moses His servant, And Aaron whom He had chosen." 105.27. They wrought among them His manifold signs, And wonders in the land of Ham." 105.37. And He brought them forth with silver and gold; And there was none that stumbled among His tribes." 105.38. Egypt was glad when they departed; For the fear of them had fallen upon them." 105.40. They asked, and He brought quails, And gave them in plenty the bread of heaven." 105.41. He opened the rock, and waters gushed out; They ran, a river in the dry places." 105.42. For He remembered His holy word Unto Abraham His servant;" 105.43. And He brought forth His people with joy, His chosen ones with singing." 105.44. And He gave them the lands of the nations, And they took the labour of the peoples in possession;" 105.45. That they might keep His statutes, And observe His laws. Hallelujah." 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them." 106.48. Blessed be the LORD, the God of Israel, from everlasting even to everlasting, and let all the people say: 'Amen.' Hallelujah." 135.1. Hallelujah. Praise ye the name of the LORD; Give praise, O ye servants of the LORD," 135.3. Praise ye the LORD, for the LORD is good; Sing praises unto His name, for it is pleasant." 135.11. Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan;" 135.12. And gave their land for a heritage, A heritage unto Israel His people." 135.15. The idols of the nations are silver and gold, The work of men's hands." 135.16. They have mouths, but they speak not; Eyes have they, but they see not;" 135.17. They have ears, but they hear not; Neither is there any breath in their mouths." 135.18. They that make them shall be like unto them; Yea, every one that trusteth in them." 135.20. O house of Levi, bless ye the LORD; Ye that fear the LORD, bless ye the LORD." 136.5. To Him that by understanding made the heavens, for His mercy endureth for ever." 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever." 136.7. To Him that made great lights, For His mercy endureth for ever;" 136.8. The sun to rule by day, For His mercy endureth for ever;" 136.9. The moon and stars to rule by night, For His mercy endureth for ever." 136.16. To Him that led His people through the wilderness, For His mercy endureth for ever." 140.8. O GOD the Lord, the strength of my salvation, Who hast screened my head in the day of battle," |
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10. Hebrew Bible, 1 Kings, 8.12 (8th cent. BCE - 5th cent. BCE)
| 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ | 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness." |
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11. Hebrew Bible, Isaiah, 25.5, 49.2 (8th cent. BCE - 5th cent. BCE)
| 25.5. כְּחֹרֶב בְּצָיוֹן שְׁאוֹן זָרִים תַּכְנִיעַ חֹרֶב בְּצֵל עָב זְמִיר עָרִיצִים יַעֲנֶה׃ 49.2. עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃ 49.2. וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃ | 25.5. As the heat in a dry place, Thou didst subdue the noise of strangers; As the heat by the shadow of a cloud, the song of the terrible ones was brought low." 49.2. And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;" |
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12. Hebrew Bible, Nehemiah, 9.9-9.21, 9.30 (5th cent. BCE - 4th cent. BCE)
| 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ | 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." |
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13. Dead Sea Scrolls, 11Qpsa, 16 (2nd cent. BCE - 1st cent. CE)
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14. Septuagint, Ecclesiasticus (Siracides), 24.4 (2nd cent. BCE - 2nd cent. BCE)
| 24.4. I dwelt in high places,and my throne was in a pillar of cloud. |
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15. Septuagint, Wisdom of Solomon, 11.9-11.10 (2nd cent. BCE - 1st cent. BCE)
| 11.9. For when they were tried, though they were being disciplined in mercy,they learned how the ungodly were tormented when judged in wrath. 11.10. For thou didst test them as a father does in warning,but thou didst examine the ungodly as a stern king does in condemnation. |
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16. Josephus Flavius, Jewish Antiquities, 3.203 (1st cent. CE - 1st cent. CE)
| 3.203. The sky was clear, but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it, but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired and believed it. |
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17. New Testament, Apocalypse, 10.1 (1st cent. CE - 1st cent. CE)
| 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. |
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18. Tosefta, Sotah, 4.2 (1st cent. CE - 2nd cent. CE)
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19. Anon., Deuteronomy Rabbah, 7.11 (2nd cent. CE - 5th cent. CE)
| 7.11. מַהוּ (דברים כט, ד): לֹא בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַה שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ. דָּבָר אַחֵר, לֹא בָלוּ שַׂלְמֹתֵיכֶם, רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שָׁאַל אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי חָמָיו, כְּלֵי קוּרִיָּס יָצְאוּ עִם יִשְׂרָאֵל בַּמִּדְבָּר, אָמַר לוֹ אוֹתָן הַבְּגָדִים שֶׁהָיוּ עֲלֵיהֶן מַה שֶּׁהִלְבִּישׁוּ אוֹתָן מַלְאֲכֵי הַשָּׁרֵת בְּסִינַי, לְפִיכָךְ לֹא נִתְבָּלוּ. אָמַר לוֹ וְלֹא הָיוּ גְּדֵלִין, וְהָיוּ הַבְּגָדִים קְטַנִּים לָהֶם. אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, הַחִלָּזוֹן הַזֶּה כְּשֶׁגָּדֵל מַלְבּוּשׁוֹ גָּדֵל עִמּוֹ. אָמַר לוֹ וְלֹא הָיוּ צְרִיכִין תִּכְבֹּסֶת, אָמַר לוֹ הֶעָנָן הָיָה שָׁף בָּהֶן וּמְלַבְּנָן. אָמַר לוֹ וְלֹא הָיוּ נִשְׂרָפִים מִן הֶעָנָן שֶׁהוּא אֵשׁ, אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, אֲסִיטוֹן הַזֶּה, אֵין מְגַהֲצִין אוֹתוֹ אֶלָּא בָּאֵשׁ, אַף בִּגְדֵיהֶם שֶׁהָיוּ מַעֲשֵׂה שָׁמַיִם, הָיָה הֶעָנָן שָׁף בָּהֶן וְאֵינוֹ מַזִּיקָן. אָמַר לוֹ וְלֹא הָיוּ עוֹשִׂין מַאֲכֹלֶת, אָמַר לוֹ בְּמִיתָתָן לֹא נָגְעָה בָּהֶן רִמָּה בְּחַיֵיהֶן עַל אַחַת כַּמָּה וְכַמָּה. אָמַר לוֹ וְלֹא הָיָה רֵיחָן רַע מִכֹּחַ הַזֵּעָה, אָמַר לוֹ הָיוּ מִתְעַנְּגִים בִּנְאוֹת דְּשָׁאִים שֶׁל בְּאֵר, וְהָיָה רֵיחָן מְפַעְפֵּעַ בְּכָל הָעוֹלָם, מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ד, יא): וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן. וְכָל הַשֶּׁבַח הַזֶּה מְהֵיכָן, (שיר השירים ד, טו): מִמַּעֲיַן גַּנִּים בְּאֵר מַיִם חַיִּים. | |
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20. Anon., Genesis Rabba, 56.2 (2nd cent. CE - 5th cent. CE)
| 56.2. אָמַר לְיִצְחָק, בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ הֵן. אָמַר לִשְׁנֵי נְעָרָיו, רוֹאִים אַתֶּם מַה שֶּׁאֲנִי רוֹאֶה, אָמְרוּ לוֹ לַאו. אָמַר הוֹאִיל וַחֲמוֹר אֵינוֹ רוֹאֶה וְאַתֶּם אֵין אַתֶּם רוֹאִים (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר. וּמִנַּיִין שֶׁהָעֲבָדִים דּוֹמִין לִבְהֵמָה, מֵהָכָא, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַחֲמוֹר. רַבָּנָן מַיְתֵי לֵיהּ מֵהָכָא מִמַּתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, ט י): שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וגו' אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, אָמַר רַבִּי יִצְחָק עָתִיד הַמָּקוֹם לִרָחֵק מִבְּעָלָיו, וּלְעוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב, לִכְשֶׁיָּבוֹא אוֹתוֹ שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר. (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵלֵךְ וְנִרְאֶה מַה יִּהְיֶה בְּסוֹפוֹ שֶׁל כֹּה. (בראשית כב, ה): וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְֹּׂרוֹ שֶׁהוּא חוֹזֵר מֵהַר הַמּוֹרִיָה בְּשָׁלוֹם. אָמַר רַבִּי יִצְחָק הַכֹּל בִּזְכוּת הִשְׁתַּחֲוָיָה, וְאַבְרָהָם לֹא חָזַר מֵהַר הַמּוֹרִיָּה בְּשָׁלוֹם אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. יִשְׂרָאֵל לֹא נִגְאֲלוּ אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם וגו' וַיִקְדּוּ וַיִּשְׁתַּחֲווּ. הַתּוֹרָה לֹא נִתְּנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות כד, א): וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק. חַנָּה לֹא נִפְקְדָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמואל א א, כח): וַיִּשְׁתַּחוּ שָׁם לַה': הַגָּלֻיּוֹת אֵינָן מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו' וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם. בֵּית הַמִּקְדָּשׁ לֹא נִבְנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צט, ט): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁוֹ. הַמֵּתִים אֵינָן חַיִּין אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צה, ו): בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ. | 56.2. He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6)." |
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21. Anon., Leviticus Rabba, 1.2 (2nd cent. CE - 5th cent. CE)
| 1.2. רַבִּי אַבָּהוּ פָּתַח (הושע יד, ח): יָשֻׁבוּ ישְׁבֵי בְצִלּוֹ, אֵלּוּ הַגֵּרִים שֶׁבָּאִין וְחוֹסִין בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, (הושע יד, ח): יְחַיּוּ דָּגָן, נַעֲשׂוּ עִקָּר כְּיִשְׂרָאֵל, כְּמָה דְּתֵימַר (זכריה ט, יז): דְּגַן בַּחוּרִים וְתִירשׁ יְנוֹבֵב בְּתוּלוֹת. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, כְּמָה דְתֵימַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. דָּבָר אַחֵר (הושע יד, ח): יְחַיּוּ דָּגָן, בַּתַּלְמוּד. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה. (הושע יד, ח): זִכְרוֹ כְּיֵין לְבָנוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב עָלַי שְׁמוֹתָם שֶׁל גֵּרִים כְּיֵין נֶסֶךְ שֶׁקָּרֵב לְפָנַי עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן, עַל שֵׁם (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל כַּשֶׁלֶג, הֲדָא הוּא דִכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, רַבִּי טַבְיוֹמֵי אָמַר עַל שֵׁם שֶׁכָּל לְבָבוֹת שְׂמֵחִים בּוֹ, הֲדָא הוּא דִכְתִיב (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ וגו'. וְרַבָּנָן אָמְרֵי עַל שֵׁם (מלכים א ט, ג): וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. | 1.2. R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)" |
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22. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
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23. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 99b. זמר בכל יום זמר בכל יום אמר רב יצחק בר אבודימי מאי קרא שנאמר (משלי טז, כו) נפש עמל עמלה לו כי אכף עליו פיהו הוא עמל במקום זה ותורתו עומלת לו במקום אחר,אמר רבי אלעזר כל אדם לעמל נברא שנאמר (איוב ה, ז) כי אדם לעמל יולד איני יודע אם לעמל פה נברא אם לעמל מלאכה נברא כשהוא אומר כי אכף עליו פיהו הוי אומר לעמל פה נברא ועדיין איני יודע אם לעמל תורה אם לעמל שיחה כשהוא אומר (יהושע א, ח) לא ימוש ספר התורה הזה מפיך הוי אומר לעמל תורה נברא והיינו דאמר רבא כולהו גופי דרופתקי נינהו טובי לדזכי דהוי דרופתקי דאורייתא,(משלי ו, לב) ונואף אשה חסר לב אמר ריש לקיש זה הלומד תורה לפרקים שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך,ת"ר (במדבר טו, ל) והנפש אשר תעשה ביד רמה זה מנשה בן חזקיה שהיה יושב ודורש בהגדות של דופי,אמר וכי לא היה לו למשה לכתוב אלא (בראשית לו, כב) ואחות לוטן תמנע ותמנע היתה פלגש לאליפז (בראשית ל, יד) וילך ראובן בימי קציר חטים וימצא דודאים בשדה יצאה ב"ק ואמרה לו (תהלים נ, כ-כא) תשב באחיך תדבר בבן אמך תתן דופי אלה עשית והחרשתי דמית היות אהיה כמוך אוכיחך ואערכה לעיניך,ועליו מפורש בקבלה (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה מאי כעבות העגלה א"ר אסי יצר הרע בתחלה דומה לחוט של כוביא ולבסוף דומה לעבות העגלה,דאתן עלה מיהת אחות לוטן תמנע מאי היא תמנע בת מלכים הואי דכתיב (בראשית לו, כט) אלוף לוטן אלוף תמנע וכל אלוף מלכותא בלא תאגא היא,בעיא לאיגיורי באתה אצל אברהם יצחק ויעקב ולא קבלוה הלכה והיתה פילגש לאליפז בן עשו אמרה מוטב תהא שפחה לאומה זו ולא תהא גבירה לאומה אחרת נפק מינה עמלק דצערינהו לישראל מאי טעמא דלא איבעי להו לרחקה,וילך ראובן בימי קציר חטים אמר רבא בר' יצחק אמר רב מכאן לצדיקים שאין פושטין ידיהן בגזל וימצא דודאים בשדה מאי דודאים אמר רב יברוחי לוי אמר סיגלי ר' יונתן אמר (סיבסוך) [סביסקי]:,א"ר אלכסנדרי כל העוסק בתורה לשמה משים שלום בפמליא של מעלה ובפמליא של מטה שנאמר (ישעיהו כז, ה) או יחזק במעוזי יעשה שלום לי שלום יעשה לי:,רב אמר כאילו בנה פלטרין של מעלה ושל מטה שנאמר (ישעיהו נא, טז) ואשים דברי בפיך ובצל ידי כסיתיך לנטוע שמים וליסד ארץ (אמר ריש לקיש) [רבי יוחנן אמר] אף מגין על כל העולם כולו שנאמר ובצל ידי כסיתיך ולוי אמר אף מקרב את הגאולה שנאמר (ישעיהו נא, טז) ולאמר לציון עמי אתה,אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו שנאמר (בראשית יב, ה) ואת הנפש אשר עשו בחרן ר' (אליעזר) אומר כאילו עשאן לדברי תורה שנאמר (דברים כט, ח) ושמרתם את דברי הברית הזאת ועשיתם אותם רבא אמר כאילו עשאו לעצמו שנאמר ועשיתם אותם אל תקרי אותם אלא אתם,אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה שנאמר (שמות יז, ה) ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לומר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה:,אפיקורוס: רב ור' חנינא אמרי תרוייהו זה המבזה ת"ח רבי יוחנן ור' יהושע בן לוי אמרי זה המבזה חבירו בפני ת"ח,בשלמא למ"ד המבזה חבירו בפני ת"ח אפיקורוס הוי מבזה תלמיד חכם עצמו מגלה פנים בתורה שלא כהלכה הוי אלא למ"ד מבזה תלמיד חכם עצמו אפיקורוס הוי מגלה פנים בתורה כגון מאי כגון מנשה בן חזקיה,ואיכא דמתני לה אסיפא מגלה פנים בתורה רב ור' חנינא אמרי זה המבזה ת"ח רבי יוחנן וריב"ל אמרי זה המבזה את חבירו בפני תלמיד חכם,בשלמא למ"ד המבזה תלמיד חכם עצמו מגלה פנים בתורה הוי מבזה חבירו בפני ת"ח אפיקורוס הוי אלא למ"ד מבזה חבירו בפני תלמיד חכם מגלה פנים בתורה הוי אפיקורוס כגון מאן אמר רב יוסף כגון הני דאמרי מאי אהנו לן רבנן לדידהו קרו לדידהו תנו,אמר ליה אביי האי מגלה פנים בתורה נמי הוא דכתיב (ירמיהו לג, כה) אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי אמר רב נחמן בר יצחק מהכא נמי שמע מינה שנאמר (בראשית יח, כו) ונשאתי לכל המקום בעבורם,אלא כגון דיתיב קמיה רביה ונפלה ליה שמעתא בדוכתא אחריתי ואמר הכי אמרינן התם ולא אמר הכי אמר מר רבא אמר כגון הני דבי בנימין אסיא דאמרי מאי אהני לן רבנן מעולם | 99b. bSing every day, sing every day,i.e., review your studies like a song that one sings over and over. bRav Yitzḥak bar Avudimi says:From bwhat verseis this derived? It is bas it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him”(Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. bHe laborsin Torah bin this place,this world, band his Torah labors for him in another place,the World-to-Come., bRabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil”(Job 5:7). Based on this verse, bI do not know whether he was created for toil of the mouth,speech, or bwhether he was created for the toil of labor. Whenthe verse bstates: “For his mouth presses upon him”(Proverbs 16:26), byou must saythat bhe was created for toil of the mouth. And still I do not knowwith regard to the toil of the mouth bwhether it is for the toil of Torah or for the toil of conversation. Whenthe verse bstates: “This Torah scroll shall not depart from your mouth”(Joshua 1:8), byou must saythat bhe was created for the toil of Torah. And that isthe meaning of bwhat Rava said: All bodies are like receptaclesto store items until use. bHappy is one who is privileged, who is a receptacle for Torah. /b,The verse states: b“He who commits adultery with a woman lacks understanding”(Proverbs 6:32). bReish Lakish says: This isa reference to bone who studies Torah intermittently,who is like an adulterer, who sins with the other woman intermittently, bas it is statedabout words of Torah: b“For it is a pleasant thing if you keep them within your belly; let them be established on your lips”(Proverbs 22:18) and keep the Torah always available.,§ bThe Sages taughtin a ibaraitathat with regard to the verse: b“But the person who acts high-handedly,whether he is born in the land, or a stranger, that person blasphemes the Lord” (Numbers 15:30), bthisis a reference to bManasseh ben Hezekiah,king of Israel, bwho would sit and teach flawedinterpretations of Torah bnarratives. /b,Manasseh bsaid: But did Moses need to write onlyinsignificant matters that teach nothing, for example: b“And Lotan’s sister was Timna”(Genesis 36:22), or: b“And Timna was concubine to Eliphaz,son of Esau” (Genesis 36:12), or: b“And Reuben went in the days of the wheat harvest and found iduda’imin the field”(Genesis 30:14)? bA Divine Voice emerged and said to him: “You sit and speak against your brother; you slander your own mother’s son. These things you have done, and should I have kept silence, you would imagine that I was like you, but I will reprove you, and set the matter before your eyes”(Psalms 50:20–21). The verses in the Torah are not empty matters, with regard to which you can decide their import., bAnd aboutManasseh ben Hezekiah bit is stated explicitly in thetexts of btradition,the Prophets: b“Woe unto them who draw iniquity with cords of vanity, and sin as with a cart rope”(Isaiah 5:18). bWhatis the meaning of the phrase b“as with a cart rope”? Rabbi Asi says:This is a reference to bthe evil inclination. Initially, it seems likea flimsy bspinning [ ikuveya /i] thread and ultimately it seems likea sturdy bcart rope. /b,Manasseh began by mocking a few verses and ultimately violated the entire Torah. The Gemara asks: With regard to that verse bthat we came todiscuss, bin any event, what isthe significance of the phrase in the verse b“And Lotan’s sister was Timna”?The Gemara explains: bTimna was the daughter of kings, as it is written: “The chief of Lotan”(Genesis 36:29), and: b“The chief of Timna”(Genesis 36:40), band each chief isa member of ba monarchy,albeit bwithout a crown.That is why they are called chief and not king.,Timna bsought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said,referring to herself: bIt is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation.Ultimately, bAmalek,son of Eliphaz, bemerged from her,and that tribe bafflicted the Jewish people. What is the reasonthat the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact bthat they should not have rejected herwhen she sought to convert. Therefore, the verse is significant., b“And Reuben went in the days of the wheat harvest”(Genesis 30:14). bRava, son of Rabbi Yitzḥak, saysthat bRav says: From hereit can be seen bthat the righteous do not extend their handsto engage bin robberyeven of small items, as rather than taking wheat, Reuben took only the ownerless iduda’im /i. The verse continues: b“And he found iduda’imin the field.”The Gemara asks: bWhat are iduda’im /i? Rav says:They are a plant called iyavruḥei /i. Levi says:They are bviolets. Rabbi Yonatan says:They are iseviskei /i. /b,§ Apropos the significance of Torah study, bRabbi Alexandri says: Anyone who engages inthe study of bTorah for its own sake introduces peace into theheavenly bentourage above and into theearthly bentourage below, as it is stated: “Or let him take hold of My stronghold [ ima’uzi /i], that he may make peace with Me; and he shall make peace with Me”(Isaiah 27:5). One who observes the Torah, which is called ioz /i, introduces peace, even before the presence of God, as it were., bRav says:It is bas though he built a palace ofheaven babove and ofearth bbelow, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth,and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. bRabbi Yoḥa says:One who engages in Torah study balso protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advancesthe coming of bthe redemption, as it is stated: “And say to Zion, you are My people.” /b, bReish Lakish said:With regard to banyone who teaches Torah to the son of another, the verse ascribes himcredit bas though he formedthat student, bas it is stated:“And Abram took Sarai his wife… band the souls that they formed in Haran”(Genesis 12:5). They are given credit for forming the students to whom they taught Torah. bRabbi Elazar says:It is bas though he fashioned [ iasa’an /i] the words of Torahthemselves, bas it is stated: “Observe the words of this covet, iva’asitem otam /i”(Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. bRava says:It is bas though he fashioned himself, as it is stated: “ iVa’asitem otam /i.” Do not read“ iva’asitem botam/i b”as: And you shall fashion them; brather,read it as iva’asitem batem/i b,meaning: You shall fashion yourself., bRabbi Abbahu says:With regard to banyone who causes another toengage in ba matter of a mitzva, the verse ascribes himcredit bas though he performed ithimself, bas it is stated:“And the Lord said to Moses… band your rod, with which you struck the river,take in your hand and go” (Exodus 17:5). bAndwas it bMoseswho bstruckthe river? bBut isn’tit written explicitly (see Exodus 7:19–20) that bAaron struckthe river? bRather,that verse serves bto say to you: Anyone who causes another toengage in ba matter of a mitzva, the verse ascribes himcredit bas though he performed ithimself.,§ The mishna teaches that those who have no share in the World-to-Come include ban iepikoros /i. Rav and Rabbi Ḥanina both say: Thisis bone who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: Thisis bone who treats another with contempt before a Torah scholar. /b,The Gemara asks: bGranted, according to the one who saysthat bone who treats another with contempt before a Torah scholar isthe iepikoros /imentioned in the mishna, bone who treats a Torah scholar with contempt ischaracterized as one bwho interprets the Torah inappropriately,due to his lowering of the status of a Torah scholar. bBut according to the one who saysthat bone who treats a Torah scholar himself with contempt isthe iepikoros /imentioned in the mishna, how would he characterize one bwho interprets the Torah inappropriately? Like whatindividual does such a person conduct himself? He is blike Manasseh, son of Hezekiah,who would teach flawed interpretations of Torah narratives., bAnd there are those who teachthis dispute bwith regard to the latter clauseof the ibaraita /i: From here Rabbi Elazar HaModa’i said: bOne who interprets the Torahinappropriately has no share in the World-to-Come. bRav and Rabbi Ḥanina say: Thisis bone who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: Thisis bone who treats another with contempt before a Torah scholar. /b,The Gemara asks: bGranted, according to the one who saysthat bone who treats a Torah scholar himself with contempt isthe one mentioned in the ibaraitawho binterprets the Torahinappropriately, bone who treats another with contempt before a Torah scholar ischaracterized as the iepikoros /imentioned in the mishna. bBut according to the one who saysthat bone who treats another with contempt before a Torah scholar isthe one mentioned in the ibaraitawho binterprets the Torahinappropriately, how would he characterize the iepikoros /imentioned in the mishna? bLike whomdoes he conduct himself? bRav Yosef says:It is referring to one who conducts himself blike those who say:In bwhatmanner bhave the Sages benefited uswith all their Torah study? bThey readthe Bible bfor theirown benefit and bthey studythe Mishna bfor theirown benefit., bAbaye said to him: Thatperson who questions the benefit provided by Sages is balsoin the category of one bwho interprets the Torahinappropriately, since with that statement he repudiates the Torah itself, bas it is written: “If not for My covet, I would not have appointed day and night, the laws of heaven and earth”(Jeremiah 33:25). The eternal covet of the Torah is responsible for maintaining the existence of the entire world. bRav Naḥman bar Yitzḥak says: From here too concludethe same concept bfrom it, as it is stated:“If I find in Sodom fifty just men within the city, bthen I will spare the entire place for their sakes”(Genesis 18:26). The righteous protect the place where they reside., bRather,the iepikorosmentioned in the mishna is referring to one who conducts himself blike one who sits before his teacher and a ihalakha /ithat he learned bfrom another place happens to fallinto his consciousness bandthe student bsays: This is what we say there, and he does not saydeferentially: bThis is what the Master said,even if he did not learn that matter from his teacher. bRava said:The term iepikorosis referring to one who conducts himself blike those from the house of Binyamin the doctor, who say:In bwhatmanner bhave the Sages benefited uswith all their Torah study? bNever /b |
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24. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 35a. וילכו ויבאו א"ר יוחנן משום רבי שמעון בן יוחי מקיש הליכה לביאה מה ביאה בעצה רעה אף הליכה בעצה רעה,(במדבר יג, כז) ויספרו לו ויאמרו באנו וגו' וכתיב אפס כי עז העם אמר רבי יוחנן (סימן אמ"ת לבד"ו לוי"ה) משום ר"מ כל לשון הרע שאין בו דבר אמת בתחילתו אין מתקיים בסופו,(במדבר יג, ל) ויהס כלב את העם אל משה אמר רבה שהסיתן בדברים,פתח יהושע דקא משתעי אמרי ליה דין ראש קטיעה ימלל,אמר אי משתעינא אמרי בי מילתא וחסמין לי אמר להן וכי זו בלבד עשה לנו בן עמרם סברי בגנותיה קא משתעי אישתיקו,אמר להו הוציאנו ממצרים וקרע לנו את הים והאכילנו את המן אם יאמר עשו סולמות ועלו לרקיע לא נשמע לו (במדבר יג, ל) עלה נעלה וירשנו אותה וגו',והאנשים אשר עלו עמו אמרו לא נוכל וגו' אמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה כי חזק הוא ממנו אל תקרי ממנו אלא ממנו כביכול אפילו בעל הבית אינו יכול להוציא כליו משם,(במדבר יג, לב) ארץ אוכלת יושביה היא דרש רבא אמר הקב"ה אני חשבתיה לטובה והם חשבו לרעה אני חשבתיה לטובה דכל היכא דמטו מת חשיבא דידהו כי היכי דניטרדו ולא לשאלו אבתרייהו ואיכא דאמרי איוב נח נפשיה ואטרידו כולי עלמא בהספידא הם חשבו לרעה ארץ אוכלת יושביה היא,(במדבר יג, לג) ונהי בעינינו כחגבים וכן היינו וגו' אמר רב משרשיא מרגלים שקרי הוו בשלמא ונהי בעינינו כחגבים לחיי אלא וכן היינו בעיניהם מנא הוו ידעי,ולא היא כי הוו מברי אבילי תותי ארזי הוו מברי וכי חזינהו סלקו יתבי באילני שמעי דקאמרי קחזינן אינשי דדמו לקמצי באילני,(במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקב"ה הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות,ויאמרו כל העדה לרגום אותם באבנים וכתיב (במדבר יד, י) וכבוד ה' נראה באהל מועד אמר רבי חייא בר אבא מלמד שנטלו אבנים וזרקום כלפי מעלה,(במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה אמר רבי שמעון בן לקיש שמתו מיתה משונה אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא מלמד שנשתרבב לשונם ונפל על טיבורם והיו תולעים יוצאות מלשונם ונכנסות בטיבורם ומטיבורם ונכנסות בלשונם ורב נחמן בר יצחק אמר באסכרה מתו,וכיון שעלה האחרון שבישראל מן הירדן חזרו מים למקומן שנאמר (יהושע ד, יח) ויהי בעלות הכהנים נושאי ארון ברית ה' מתוך הירדן נתקו כפות רגלי הכהנים אל החרבה וישובו מי הירדן למקומם וילכו כתמול שלשום על כל גדותיו,נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם,ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן,(שמואל ב ו, ז) ויחר אף ה' בעוזא ויכהו שם על השל וגו' רבי יוחנן ור"א חד אמר על עסקי שלו וחד אמר שעשה צרכיו בפניו,(שמואל ב ו, ז) וימת שם עם ארון האלהים א"ר יוחנן עוזא בא לעוה"ב שנאמר עם ארון האלהים מה ארון לעולם קיים אף עוזא בא לעוה"ב,(שמואל ב ו, ח) ויחר לדוד על אשר פרץ ה' פרץ בעוזא א"ר אלעזר שנשתנו פניו כחררה,אלא מעתה כל היכא דכתיב ויחר ה"נ התם כתיב אף הכא לא כתיב אף,דרש רבא מפני מה נענש דוד מפני שקרא לדברי תורה זמירות שנאמר (תהלים קיט, נד) זמירות היו לי חוקיך בבית מגורי,אמר לו הקב"ה ד"ת שכתוב בהן (משלי כג, ה) התעיף עיניך בו ואיננו אתה קורא אותן זמירות הריני מכשילך בדבר שאפילו תינוקות של בית רבן יודעין אותו דכתיב (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקודש וגו' ואיהו אתייה בעגלתא,(שמואל א ו, יט) ויך באנשי בית שמש כי ראו בארון משום דראו ויך (אלהים) רבי אבהו ורבי אלעזר חד אמר קוצרין ומשתחוים היו וחד אמר מילי נמי אמור | 35a. bAnd they went and they came”(Numbers 13:25–26). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:This verse blikenstheir bgoing totheir bcoming. Just astheir bcomingback was bwith wicked counsel, so too,their bgoingto Eretz Yisrael was bwith wicked counsel. /b,The Torah states: b“And they told him, and said: We cameto the land to which you sent us, and it also flows with milk and honey” (Numbers 13:27), bandthen bit is written: “However the peoplethat dwell in the land bare fierce”(Numbers 13:28). Why did the spies praise the land and then slander it? bRabbi Yoḥa saysthree statements bin the name of Rabbi Meir,represented by the bmnemonicdevice: bTruth, alone, borrowing.The first statement answers this question: bAny slander that does not begin with a truthful statement ultimately does not stand,i.e., it is not accepted by others.,The verse states: b“And Caleb stilled [ ivayyahas /i] the people toward Moses”(Numbers 13:30). bRabba says:This means bthat he persuaded them [ ihesitan /i] withhis bwords. iVayyahasand ihesitanshare the same root in Hebrew.,How did he do so? bJoshua beganto address the people, and bas he was speaking they said to him: Should thisperson, who has ba severed head,as he has no children, bspeakto the people about entering Eretz Yisrael?,Caleb bsaidto himself: bIf I speak they willalso bsay something about me and stop mefrom speaking. He began to speak and bsaid to them: Andis bthisthe bonlything that bthe son of Amram,Moses, bhas done to us? They thoughtthat he wanted bto relatesomething bto the discredit ofMoses, and bthey were silent. /b, bHethen bsaid to them: He took us out of Egypt, and split the sea for us, and fed us the manna. If he saysto us: bBuild ladders and climb to the heavens, should we not listen to him? “We should go up at once,”even to the heavens, b“and possess it”(Numbers 13:30).,The verses continue: b“But the men that went up with him said: We are not ableto go up against the people; as they are stronger than us” (Numbers 13:31). bRabbi Ḥanina bar Pappa says: The spies said a serious statement at that moment.When they said: b“They are stronger,” do not readthe phrase as: Stronger bthan us [ imimmennu /i],but bratherread it as: Stronger bthan Him [ imimmennu /i],meaning that beven the Homeowner,God, bis unable to remove His belongings from there, as it were.The spies were speaking heresy and claiming that the Canaanites were stronger than God Himself.,The spies said: b“It is a land that consumes its inhabitants”(Numbers 13:32). bRava taught: The Holy One, Blessed be He, said: I intendedthe land to appear to consume its inhabitants bfortheir own bgood, but they consideredthis proof that the land was bbad. I intendedit bfortheir bgoodby causing many people to die there so bthat anywhere thatthe spies barrived, the most important of them died, so thatthe Canaanites bwould be preoccupiedwith mourning band would not inquire about them. And there arethose bwho saythat God caused bJobto bdieat that time, band everyonein Canaan bwas preoccupied withhis beulogy,and did not pay attention to the spies. However, the spies bconsideredthis proof that the land was bbadand said: b“It is a land that consumes its inhabitants.” /b,The spies said: b“And we were like grasshoppers in our own eyes, and so were wein their eyes” (Numbers 13:33). bRav Mesharshiyya says: The spies were liars. Granted,to say: b“We were like grasshoppers in our own eyes,” is well, butto say: b“And so were we in their eyes,” from wherecould btheyhave bknownthis?,The Gemara responds: bButthat bis not so,as bwhenthe Canaanites bwere having the mourners’ meal, they had the meal beneath cedar trees, and whenthe spies bsaw them they climbed upthe btreesand bsat inthem. From there bthey heardthe Canaanites bsaying: We see people wholook blike grasshoppers in the trees. /b,The verse states: b“And all the congregation lifted up their voice and cried”(Numbers 14:1). bRabba saysthat bRabbi Yoḥa says: That day was the eve of the Ninth of Av,and bthe Holy One, Blessed be He, said:On that day bthey wept a gratuitous weeping, so I will establishthat day bfor themas a day of bweeping forthe future bgenerations. /b,The verse states: b“But all the congregation bade stone them with stones”(Numbers 14:10), band it is writtenimmediately afterward: b“When the glory of the Lord appeared in the Tent of Meeting”(Numbers 14:10). bRabbi Ḥiyya bar Abba says:This bteaches that they took stones and threw them upwardas if to throw them at God.,The verse states: b“And those men who brought out an evil report of the land, died by the plague before the Lord”(Numbers 14:37). bRabbi Shimon ben Lakish says:This means bthat they died an unusual death. Rabbi Ḥanina bar Pappa saysthat bRabbi Sheila Ish Kefar Temarta taught:This bteaches that their tongues were stretched outfrom their mouths band fell upon their navels, and worms were crawling out of their tongues and entering their navels, andworms were likewise coming bout of their navels and entering their tongues.This is the painful death that they suffered. bAnd Rav Naḥman bar Yitzḥak says: They died of diphtheria,which causes one to choke to death.,§ The Gemara returns to discuss the entry of the Jewish people into Eretz Yisrael. bAnd once the last one of the Jewish people ascended out of the Jordan, the water returned to its place, as it is stated: “And it came to pass, as the priests that bore the Ark of the Covet of the Lord came up out of the midst of the Jordan, as soon as the soles of the priests’ feet were drawn up unto the dry ground, that the waters of the Jordan returned to their place, and went over all its banks, as it had before”(Joshua 4:18). The Gemara understands that the priests who carried the Ark stood in the water until all of the Jewish people passed through the Jordan. Once all the Jewish people had reached the other side of the Jordan, the priests stepped back from the water and the Jordan returned to its natural state., bIt followsthat bthe Ark and its bearers and the priestswere bon one sideof the Jordan, the east side, bandthe rest of bthe Jewish peoplewere bon the other side,the west side. Subsequently, bthe Ark carried its bearersin the air band crossedthe Jordan, bas it is stated: “When all the people were completely passed over, the Ark of the Lord passed on, and the priests, before the people”(Joshua 4:11)., bAnd over this matter Uzzah was punishedfor not taking proper care of the Ark, bas it is stated: “And when they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark;for the oxen stumbled” (I Chronicles 13:9). bThe Holy One, Blessed be He, said to him: Uzzah,the Ark bcarried its bearerswhen it crossed the Jordan; ball the more sois it bnotclear that it can carry bitself? /b,§ The verse states: b“And the anger of the Lord was kindled against Uzzah; andGod bsmote him there for his error [ ihashal /i]”(II Samuel 6:7). bRabbi Yoḥa and Rabbi Elazardisagreed over the interpretation of this verse. bOne says:God smote him bfor his forgetfulness [ ishalo /i],because he did not remember that the Ark can carry itself. bAnd one says:God smote him bbecause helifted the edges [ ishulayyim /i] of his garment in front of the Ark and brelieved himself in its presence. /b,The verse states: b“And he died there with the Ark of God”(II Samuel 6:7). bRabbi Yoḥa says: Uzzah entered the World-to-Come, as it is stated: “With the Ark of God.” Just as the Ark exists forever, so too, Uzzah entered the World-to-Come. /b,The verse states: b“And David was displeased [ ivayyiḥar /i] because the Lord had broken forth upon Uzzah”(II Samuel 6:8). bRabbi Elazar says: iVayyiḥarmeans bthat his face changedcolors and darkened blike baked bread [ iḥarara /i]from displeasure.,The Gemara questions this statement: bIf that is so, anywhere thatthe word ivayyiḥaris written,including when it is referring to God, should it be interpreted this way bas well?The Gemara answers: bThere, it is written:“And bthe angerof the Lord was kindled [ ivayyiḥar af]” (II Samuel 6:7), whereas bhere, the anger [ iaf] is not written,but only ivayyiḥar /i. Therefore it is interpreted differently., bRava taught: For whatreason bwas David punishedwith Uzzah’s death? He was punished bbecause he called matters of Torah: Songs, as it is stated: “Your statutes have been my songs in the house of my pilgrimage”(Psalms 119:54)., bThe Holy One, Blessed be He, said to him: Matters of Torahare so difficult and demanding bthat it is written: “Will you set your eyes upon it? It is gone”(Proverbs 23:5), i.e., one whose eyes stray from the Torah even for a moment will forget it, and byou callthem bsongs?For this reason bI will cause you to stumble in a matter that even schoolchildren know, as it is writtenwith regard to the wagons brought to the Tabernacle: b“And to the descendants of Kohath he did not give, because the service of the holy thingsbelongs to them; they carry them upon their shoulders” (Numbers 7:9). bAndalthough the Ark clearly must be carried on people’s shoulders, David erred and bbrought it in a wagon. /b,§ When the Philistines returned the Ark during the period of Samuel, it is stated: b“And He smote of the men of Beit Shemesh because they had gazed upon the Ark of the Lord”(I Samuel 6:19). The Gemara asks: bBecause they gazedupon it, bGod smotethem? Why did their action warrant this punishment? bRabbi Abbahu and Rabbi Elazardisagreed with regard to the interpretation of the verse. bOne saysthat they were punished because bthey were reapingtheir crops band prostrating themselvesat the same time; they did not stop working in reverence for the Ark. bAnd one saysthat bthey also spokedenigrating bwords: /b |
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25. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית | 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b |
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26. Anon., Avot Derabbi Nathan A, 34 (6th cent. CE - 8th cent. CE)
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27. Anon., Seder Eliyahu Rabbah, 29
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28. Anon., Pirqe Rabbi Eliezer, 31, 14
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29. Anon., Tanhuma, None
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