1. Hebrew Bible, Deuteronomy, 34.3-34.5 (9th cent. BCE - 3rd cent. BCE)
| 34.3. וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃ 34.4. וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ | 34.3. and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar." 34.4. And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’" 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD." |
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2. Hebrew Bible, Exodus, 19.6, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE)
| 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35. וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ | 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." 40.35. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—" |
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3. Hebrew Bible, Genesis, 11.2, 49.9-49.10 (9th cent. BCE - 3rd cent. BCE)
| 11.2. וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃ 11.2. וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃ 49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ | 11.2. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there." 49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?" 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be." |
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4. Hebrew Bible, Leviticus, 16.8-16.10 (9th cent. BCE - 3rd cent. BCE)
| 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 16.9. וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה וְעָשָׂהוּ חַטָּאת׃ | 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 16.9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering." 16.10. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness." |
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5. Hebrew Bible, Malachi, 3.8-3.12 (9th cent. BCE - 3rd cent. BCE)
| 3.8. הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה׃ 3.9. בַּמְּאֵרָה אַתֶּם נֵאָרִים וְאֹתִי אַתֶּם קֹבְעִים הַגּוֹי כֻּלּוֹ׃ 3.11. וְגָעַרְתִּי לָכֶם בָּאֹכֵל וְלֹא־יַשְׁחִת לָכֶם אֶת־פְּרִי הָאֲדָמָה וְלֹא־תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָּׂדֶה אָמַר יְהוָה צְבָאוֹת׃ 3.12. וְאִשְּׁרוּ אֶתְכֶם כָּל־הַגּוֹיִם כִּי־תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר יְהוָה צְבָאוֹת׃ | 3.8. Will a man rob God? Yet ye rob Me. But ye say: ‘Wherein have we robbed Thee?’ In tithes and heave-offerings." 3.9. Ye are cursed with the curse, Yet ye rob Me, Even this whole nation." 3.10. Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, Saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency. ." 3.11. And I will rebuke the devourer for your good, and he shall not destroy the fruits of your land; Neither shall your vine cast its fruit before the time in the field, Saith the LORD of hosts." 3.12. And all nations shall call you happy; For ye shall be a delightsome land, Saith the LORD of hosts." |
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6. Hebrew Bible, Micah, 3.9-3.12 (9th cent. BCE - 3rd cent. BCE)
| 3.9. שִׁמְעוּ־נָא זֹאת רָאשֵׁי בֵּית יַעֲקֹב וּקְצִינֵי בֵּית יִשְׂרָאֵל הַמֲתַעֲבִים מִשְׁפָּט וְאֵת כָּל־הַיְשָׁרָה יְעַקֵּשׁוּ׃ 3.11. רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃ 3.12. לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלִַם עִיִּין תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃ | 3.9. Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity;" 3.10. That build up Zion with blood, and Jerusalem with iniquity." 3.11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?" 3.12. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest." |
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7. Hebrew Bible, Numbers, 11 (9th cent. BCE - 3rd cent. BCE)
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8. Hebrew Bible, Psalms, 89.40 (9th cent. BCE - 3rd cent. BCE)
| 89.40. Thou hast abhorred the covet of Thy servant; Thou hast profaned his crown even to the ground." |
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9. Hebrew Bible, 1 Kings, 1.39, 22.19 (8th cent. BCE - 5th cent. BCE)
| 1.39. וַיִּקַּח צָדוֹק הַכֹּהֵן אֶת־קֶרֶן הַשֶּׁמֶן מִן־הָאֹהֶל וַיִּמְשַׁח אֶת־שְׁלֹמֹה וַיִּתְקְעוּ בַּשּׁוֹפָר וַיֹּאמְרוּ כָּל־הָעָם יְחִי הַמֶּלֶךְ שְׁלֹמֹה׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ | 1.39. And Zadok the priest took the horn of oil out of the Tent, and anointed Solomon. And they blew the ram’s horn; and all the people said: ‘Long live king Solomon.’" 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." |
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10. Hebrew Bible, 2 Kings, 9.3, 9.12, 11.12, 23.30, 25.22-25.23 (8th cent. BCE - 5th cent. BCE)
| 11.12. וַיּוֹצִא אֶת־בֶּן־הַמֶּלֶךְ וַיִּתֵּן עָלָיו אֶת־הַנֵּזֶר וְאֶת־הָעֵדוּת וַיַּמְלִכוּ אֹתוֹ וַיִּמְשָׁחֻהוּ וַיַּכּוּ־כָף וַיֹּאמְרוּ יְחִי הַמֶּלֶךְ׃ 25.22. וְהָעָם הַנִּשְׁאָר בְּאֶרֶץ יְהוּדָה אֲשֶׁר הִשְׁאִיר נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּפְקֵד עֲלֵיהֶם אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן׃ 25.23. וַיִּשְׁמְעוּ כָל־שָׂרֵי הַחֲיָלִים הֵמָּה וְהָאֲנָשִׁים כִּי־הִפְקִיד מֶלֶךְ־בָּבֶל אֶת־גְּדַלְיָהוּ וַיָּבֹאוּ אֶל־גְּדַלְיָהוּ הַמִּצְפָּה וְיִשְׁמָעֵאל בֶּן־נְתַנְיָה וְיוֹחָנָן בֶּן־קָרֵחַ וּשְׂרָיָה בֶן־תַּנְחֻמֶת הַנְּטֹפָתִי וְיַאֲזַנְיָהוּ בֶּן־הַמַּעֲכָתִי הֵמָּה וְאַנְשֵׁיהֶם׃ | 11.12. Then he brought out the king’s son, and put upon him the crown and the insignia; and they made him king, and anointed him; and they clapped their hands, and said: ‘Long live the king.’" 23.30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead." 25.22. And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor." 25.23. Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Joha the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite and Jaazaniah the son of the Maacathite, they and their men." |
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11. Hebrew Bible, 2 Samuel, 1.10 (8th cent. BCE - 5th cent. BCE)
| 1.10. So I stood beside him, and slew him, because I was sure that he could not live after he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them here to my lord." |
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12. Hebrew Bible, Amos, 2.6-2.7, 2.14-2.16 (8th cent. BCE - 6th cent. BCE)
| 2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ 2.7. הַשֹּׁאֲפִים עַל־עֲפַר־אֶרֶץ בְּרֹאשׁ דַּלִּים וְדֶרֶךְ עֲנָוִים יַטּוּ וְאִישׁ וְאָבִיו יֵלְכוּ אֶל־הַנַּעֲרָה לְמַעַן חַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 2.14. וְאָבַד מָנוֹס מִקָּל וְחָזָק לֹא־יְאַמֵּץ כֹּחוֹ וְגִבּוֹר לֹא־יְמַלֵּט נַפְשׁוֹ׃ 2.15. וְתֹפֵשׂ הַקֶּשֶׁת לֹא יַעֲמֹד וְקַל בְּרַגְלָיו לֹא יְמַלֵּט וְרֹכֵב הַסּוּס לֹא יְמַלֵּט נַפְשׁוֹ׃ 2.16. וְאַמִּיץ לִבּוֹ בַּגִּבּוֹרִים עָרוֹם יָנוּס בַּיּוֹם־הַהוּא נְאֻם־יְהוָה׃ | 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;" 2.7. That pant after the dust of the earth on the head of the poor, And turn aside the way of the humble; And a man and his father go unto the same maid, To profane My holy name; ." 2.14. And flight shall fail the swift, And the strong shall not exert his strength, Neither shall the mighty deliver himself;" 2.15. Neither shall he stand that handleth the bow; And he that is swift of foot shall not deliver himself; Neither shall he that rideth the horse deliver himself;" 2.16. And he that is courageous among the mighty Shall flee away naked in that day, Saith the LORD." |
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13. Hebrew Bible, Isaiah, 1.10-1.17, 42.1, 54.10, 60.7, 60.13 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 60.7. כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ | 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah." 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 54.10. For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee." 60.7. All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house." 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious." |
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14. Hebrew Bible, Jeremiah, 7.1-7.3, 7.5, 7.9, 7.11-7.12, 26.18 (8th cent. BCE - 5th cent. BCE)
| 7.1. וּבָאתֶם וַעֲמַדְתֶּם לְפָנַי בַּבַּיִת הַזֶּה אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו וַאֲמַרְתֶּם נִצַּלְנוּ לְמַעַן עֲשׂוֹת אֵת כָּל־הַתּוֹעֵבוֹת הָאֵלֶּה׃ 7.1. הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃ 7.2. עֲמֹד בְּשַׁעַר בֵּית יְהוָה וְקָרָאתָ שָּׁם אֶת־הַדָּבָר הַזֶּה וְאָמַרְתָּ שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה לְהִשְׁתַּחֲוֺת לַיהוָה׃ 7.2. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנֵּה אַפִּי וַחֲמָתִי נִתֶּכֶת אֶל־הַמָּקוֹם הַזֶּה עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל־עֵץ הַשָּׂדֶה וְעַל־פְּרִי הָאֲדָמָה וּבָעֲרָה וְלֹא תִכְבֶּה׃ 7.3. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה׃ 7.3. כִּי־עָשׂוּ בְנֵי־יְהוּדָה הָרַע בְּעֵינַי נְאֻום־יְהוָה שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃ 7.5. כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃ 7.9. הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ 26.18. מיכיה [מִיכָה] הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃ | 7.1. The word that came to Jeremiah from the LORD, saying:" 7.2. Stand in the gate of the LORD’S house, and proclaim there this word, and say: Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD." 7.3. Thus saith the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place." 7.5. Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour;" 7.9. Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known," 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD." 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel." 26.18. ’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest." |
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15. Hebrew Bible, Ezekiel, 9.1-9.11, 21.31, 37.25-37.26, 44.3, 45.7-45.22, 46.2-46.18, 48.21-48.22, 48.35 (6th cent. BCE - 5th cent. BCE)
| 9.1. וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃ 9.1. וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2. וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4. וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃ 9.5. וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ על־[אַל־] תָּחֹס עיניכם [עֵינְכֶם] וְאַל־תַּחְמֹלוּ׃ 9.6. זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃ 9.7. וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃ 9.8. וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃ 9.9. וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃ 9.11. וְהִנֵּה הָאִישׁ לְבֻשׁ הַבַּדִּים אֲשֶׁר הַקֶּסֶת בְּמָתְנָיו מֵשִׁיב דָּבָר לֵאמֹר עָשִׂיתִי כאשר [כְּכֹל] [אֲשֶׁר] צִוִּיתָנִי׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 37.26. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 44.3. וְרֵאשִׁית כָּל־בִּכּוּרֵי כֹל וְכָל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ׃ 44.3. אֶת־הַנָּשִׂיא נָשִׂיא הוּא יֵשֶׁב־בּוֹ לֶאֱכָול־לֶחֶם לִפְנֵי יְהוָה מִדֶּרֶךְ אֻלָם הַשַּׁעַר יָבוֹא וּמִדַּרְכּוֹ יֵצֵא׃ 45.7. וְלַנָּשִׂיא מִזֶּה וּמִזֶּה לִתְרוּמַת הַקֹּדֶשׁ וְלַאֲחֻזַּת הָעִיר אֶל־פְּנֵי תְרוּמַת־הַקֹּדֶשׁ וְאֶל־פְּנֵי אֲחֻזַּת הָעִיר מִפְּאַת־יָם יָמָּה וּמִפְּאַת־קֵדְמָה קָדִימָה וְאֹרֶךְ לְעֻמּוֹת אַחַד הַחֲלָקִים מִגְּבוּל יָם אֶל־גְּבוּל קָדִימָה׃ 45.8. לָאָרֶץ יִהְיֶה־לּוֹ לַאֲחֻזָּה בְּיִשְׂרָאֵל וְלֹא־יוֹנוּ עוֹד נְשִׂיאַי אֶת־עַמִּי וְהָאָרֶץ יִתְּנוּ לְבֵית־יִשְׂרָאֵל לְשִׁבְטֵיהֶם׃ 45.9. כֹּה־אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם נְשִׂיאֵי יִשְׂרָאֵל חָמָס וָשֹׁד הָסִירוּ וּמִשְׁפָּט וּצְדָקָה עֲשׂוּ הָרִימוּ גְרֻשֹׁתֵיכֶם מֵעַל עַמִּי נְאֻם אֲדֹנָי יְהוִה׃ 45.11. הָאֵיפָה וְהַבַּת תֹּכֶן אֶחָד יִהְיֶה לָשֵׂאת מַעְשַׂר הַחֹמֶר הַבָּת וַעֲשִׂירִת הַחֹמֶר הָאֵיפָה אֶל־הַחֹמֶר יִהְיֶה מַתְכֻּנְתּוֹ׃ 45.12. וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֲשָׂרָה וַחֲמִשָּׁה שֶׁקֶל הַמָּנֶה יִהְיֶה לָכֶם׃ 45.13. זֹאת הַתְּרוּמָה אֲשֶׁר תָּרִימוּ שִׁשִּׁית הָאֵיפָה מֵחֹמֶר הַחִטִּים וְשִׁשִּׁיתֶם הָאֵיפָה מֵחֹמֶר הַשְּׂעֹרִים׃ 45.14. וְחֹק הַשֶּׁמֶן הַבַּת הַשֶּׁמֶן מַעְשַׂר הַבַּת מִן־הַכֹּר עֲשֶׂרֶת הַבַּתִּים חֹמֶר כִּי־עֲשֶׂרֶת הַבַּתִּים חֹמֶר׃ 45.15. וְשֶׂה־אַחַת מִן־הַצֹּאן מִן־הַמָּאתַיִם מִמַּשְׁקֵה יִשְׂרָאֵל לְמִנְחָה וּלְעוֹלָה וְלִשְׁלָמִים לְכַפֵּר עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה׃ 45.16. כֹּל הָעָם הָאָרֶץ יִהְיוּ אֶל־הַתְּרוּמָה הַזֹּאת לַנָּשִׂיא בְּיִשְׂרָאֵל׃ 45.17. וְעַל־הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל־מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא־יַעֲשֶׂה אֶת־הַחַטָּאת וְאֶת־הַמִּנְחָה וְאֶת־הָעוֹלָה וְאֶת־הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית־יִשְׂרָאֵל׃ 45.18. כֹּה־אָמַר אֲדֹנָי יְהוִה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תִּקַּח פַּר־בֶּן־בָּקָר תָּמִים וְחִטֵּאתָ אֶת־הַמִּקְדָּשׁ׃ 45.19. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת וְנָתַן אֶל־מְזוּזַת הַבַּיִת וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה לַמִּזְבֵּחַ וְעַל־מְזוּזַת שַׁעַר הֶחָצֵר הַפְּנִימִית׃ 45.21. בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ יִהְיֶה לָכֶם הַפָּסַח חָג שְׁבֻעוֹת יָמִים מַצּוֹת יֵאָכֵל׃ 45.22. וְעָשָׂה הַנָּשִׂיא בַּיּוֹם הַהוּא בַּעֲדוֹ וּבְעַד כָּל־עַם הָאָרֶץ פַּר חַטָּאת׃ 46.2. וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב׃ 46.2. וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם׃ 46.3. וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה׃ 46.4. וְהָעֹלָה אֲשֶׁר־יַקְרִב הַנָּשִׂיא לַיהוָה בְּיוֹם הַשַּׁבָּת שִׁשָּׁה כְבָשִׂים תְּמִימִם וְאַיִל תָּמִים׃ 46.5. וּמִנְחָה אֵיפָה לָאַיִל וְלַכְּבָשִׂים מִנְחָה מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃ 46.6. וּבְיוֹם הַחֹדֶשׁ פַּר בֶּן־בָּקָר תְּמִימִם וְשֵׁשֶׁת כְּבָשִׂם וָאַיִל תְּמִימִם יִהְיוּ׃ 46.7. וְאֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַעֲשֶׂה מִנְחָה וְלַכְּבָשִׂים כַּאֲשֶׁר תַּשִּׂיג יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃ 46.8. וּבְבוֹא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר יָבוֹא וּבְדַרְכּוֹ יֵצֵא׃ 46.9. וּבְבוֹא עַם־הָאָרֶץ לִפְנֵי יְהוָה בַּמּוֹעֲדִים הַבָּא דֶּרֶךְ־שַׁעַר צָפוֹן לְהִשְׁתַּחֲוֺת יֵצֵא דֶּרֶךְ־שַׁעַר נֶגֶב וְהַבָּא דֶּרֶךְ־שַׁעַר נֶגֶב יֵצֵא דֶּרֶךְ־שַׁעַר צָפוֹנָה לֹא יָשׁוּב דֶּרֶךְ הַשַּׁעַר אֲשֶׁר־בָּא בוֹ כִּי נִכְחוֹ יצאו [יֵצֵא׃] 46.11. וּבַחַגִּים וּבַמּוֹעֲדִים תִּהְיֶה הַמִּנְחָה אֵיפָה לַפָּר וְאֵיפָה לָאַיִל וְלַכְּבָשִׂים מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃ 46.12. וְכִי־יַעֲשֶׂה הַנָּשִׂיא נְדָבָה עוֹלָה אוֹ־שְׁלָמִים נְדָבָה לַיהוָה וּפָתַח לוֹ אֶת הַשַּׁעַר הַפֹּנֶה קָדִים וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־שְׁלָמָיו כַּאֲשֶׁר יַעֲשֶׂה בְּיוֹם הַשַּׁבָּת וְיָצָא וְסָגַר אֶת־הַשַּׁעַר אַחֲרֵי צֵאתוֹ׃ 46.13. וְכֶבֶשׂ בֶּן־שְׁנָתוֹ תָּמִים תַּעֲשֶׂה עוֹלָה לַיּוֹם לַיהֹוָה בַּבֹּקֶר בַּבֹּקֶר תַּעֲשֶׂה אֹתוֹ׃ 46.14. וּמִנְחָה תַעֲשֶׂה עָלָיו בַּבֹּקֶר בַּבֹּקֶר שִׁשִּׁית הָאֵיפָה וְשֶׁמֶן שְׁלִישִׁית הַהִין לָרֹס אֶת־הַסֹּלֶת מִנְחָה לַיהוָה חֻקּוֹת עוֹלָם תָּמִיד׃ 46.15. ועשו [יַעֲשׂוּ] אֶת־הַכֶּבֶשׂ וְאֶת־הַמִּנְחָה וְאֶת־הַשֶּׁמֶן בַּבֹּקֶר בַּבֹּקֶר עוֹלַת תָּמִיד׃ 46.16. כֹּה־אָמַר אֲדֹנָי יְהֹוִה כִּי־יִתֵּן הַנָּשִׂיא מַתָּנָה לְאִישׁ מִבָּנָיו נַחֲלָתוֹ הִיא לְבָנָיו תִּהְיֶה אֲחֻזָּתָם הִיא בְּנַחֲלָה׃ 46.17. וְכִי־יִתֵּן מַתָּנָה מִנַּחֲלָתוֹ לְאַחַד מֵעֲבָדָיו וְהָיְתָה לּוֹ עַד־שְׁנַת הַדְּרוֹר וְשָׁבַת לַנָּשִׂיא אַךְ נַחֲלָתוֹ בָּנָיו לָהֶם תִּהְיֶה׃ 46.18. וְלֹא־יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת־בָּנָיו לְמַעַן אֲשֶׁר לֹא־יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ׃ 48.21. וְהַנּוֹתָר לַנָּשִׂיא מִזֶּה וּמִזֶּה לִתְרוּמַת־הַקֹּדֶשׁ וְלַאֲחֻזַּת הָעִיר אֶל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף תְּרוּמָה עַד־גְּבוּל קָדִימָה וְיָמָּה עַל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף עַל־גְּבוּל יָמָּה לְעֻמַּת חֲלָקִים לַנָּשִׂיא וְהָיְתָה תְּרוּמַת הַקֹּדֶשׁ וּמִקְדַּשׁ הַבַּיִת בתוכה [בְּתוֹכוֹ׃] 48.22. וּמֵאֲחֻזַּת הַלְוִיִּם וּמֵאֲחֻזַּת הָעִיר בְּתוֹךְ אֲשֶׁר לַנָּשִׂיא יִהְיֶה בֵּין גְּבוּל יְהוּדָה וּבֵין גְּבוּל בִּנְיָמִן לַנָּשִׂיא יִהְיֶה׃ 48.35. סָבִיב שְׁמֹנָה עָשָׂר אָלֶף וְשֵׁם־הָעִיר מִיּוֹם יְהוָה שָׁמָּה׃ | 9.1. Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’" 9.2. And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar." 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side." 9.4. And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’" 9.5. And to the others He said in my hearing: ‘Go ye through the city after him, and smite; let not your eye spare, neither have ye pity;" 9.6. slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house." 9.7. And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city." 9.8. And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’" 9.9. Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not." 9.10. And as for Me also, Mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.’" 9.11. And, behold, the man clothed in linen, who had the inkhorn on his side, reported, saying: ‘I have done according to all that Thou hast commanded me.’" 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever." 37.26. Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever." 44.3. As for the prince, being a prince, he shall sit therein to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.’" 45.7. And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border" 45.8. of the land; it shall be to him for a possession in Israel, and My princes shall no more wrong My people; but they shall give the land to the house of Israel according to their tribes." 45.9. Thus saith the Lord GOD: Let it suffice you, O princes of Israel; remove violence and spoil, and execute justice and righteousness; take away your exactions from My people, saith the Lord GOD." 45.10. Ye shall have just balances, and a just ephah, and a just bath." 45.11. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof shall be after the homer." 45.12. And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh." 45.13. This is the offering that ye shall set apart: the sixth part of an ephah out of a homer of wheat, and ye shall give the sixth part of an ephah out of a homer of barley;" 45.14. and the set portion of oil, the bath of oil, shall be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer;" 45.15. and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel; for a meal-offering, and for a burnt-offering, and for peace-offerings, to make atonement for them, saith the Lord GOD." 45.16. All the people of the land shall give this offering for the prince in Israel." 45.17. And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel." 45.18. Thus saith the Lord GOD: In the first month, in the first day of the month, thou shalt take a young bullock without blemish; and thou shalt purify the sanctuary." 45.19. And the priest shall take of the blood of the sin-offering, and put it upon the door-posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court." 45.20. And so thou shalt do on the seventh day of the month for every one that erreth, and for him that is simple; so shall ye make atonement for the house." 45.21. In the first month, in the fourteenth day of the month, ye shall have the passover; a feast of seven days; unleavened bread shall be eaten." 45.22. And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin-offering." 46.2. And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening." 46.3. Likewise the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons." 46.4. And the burnt-offering that the prince shall offer unto the LORD shall be in the sabbath day six lambs without blemish and a ram without blemish;" 46.5. and the meal-offering shall be an ephah for the ram, and the meal-offering for the lambs as he is able to give, and a hin of oil to an ephah." 46.6. And in the day of the new moon it shall be a young bullock without blemish; and six lambs, and a ram; they shall be without blemish;" 46.7. and he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as his means suffice, and a hin of oil to an ephah." 46.8. And when the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way thereof." 46.9. But when the people of the land shall come before the LORD in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth straight before him." 46.10. And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth together." 46.11. And in the feasts and in the appointed seasons the meal-offering shall be an ephah for a bullock, and an ephah for a ram, and for the lambs as he is able to give, and a hin of oil to an ephah." 46.12. And when the prince shall prepare a freewill-offering, a burnt-offering or peace-offerings as a freewill-offering unto the LORD, one shall open for him the gate that looketh toward the east, and he shall prepare his burnt-offering and his peace-offerings, as he doth on the sabbath day; then he shall go forth; and after his going forth one shall shut the gate." 46.13. And thou shalt prepare a lamb of the first year without blemish for a burnt-offering unto the LORD daily; morning by morning shalt thou prepare it." 46.14. And thou shalt prepare a meal-offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour: a meal-offering unto the LORD continually by a perpetual ordice." 46.15. Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering." 46.16. Thus saith the Lord GOD: If the prince give a gift unto any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance." 46.17. But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons." 46.18. Moreover the prince shall not take of the people’s inheritance, to thrust them wrongfully out of their possession; he shall give inheritance to his sons out of his own possession; that My people be not scattered every man from his possession.’" 48.21. And the residue shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city, in front of the five and twenty thousand of the offering toward the east border, and westward in front of the five and twenty thousand toward the west border, answerable unto the portions, it shall be for the prince; and the holy offering and the sanctuary of the house shall be in the midst thereof." 48.22. Thus the possession of the Levites, and the possession of the city, shall be in the midst of that which is the prince’s; between the border of Judah and the border of Benjamin shall be the prince’s." 48.35. It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, The LORD is there.’" |
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16. Hebrew Bible, 1 Chronicles, 14-16, 13 (5th cent. BCE - 3rd cent. BCE)
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17. Hebrew Bible, Ezra, 1.1-1.4 (5th cent. BCE - 4th cent. BCE)
| 1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ | 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" |
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18. Hebrew Bible, Nehemiah, 3.7, 6.17-6.19, 9.30, 13.10-13.14 (5th cent. BCE - 4th cent. BCE)
| 3.7. וְעַל־יָדָם הֶחֱזִיק מְלַטְיָה הַגִּבְעֹנִי וְיָדוֹן הַמֵּרֹנֹתִי אַנְשֵׁי גִבְעוֹן וְהַמִּצְפָּה לְכִסֵּא פַּחַת עֵבֶר הַנָּהָר׃ 6.17. גַּם בַּיָּמִים הָהֵם מַרְבִּים חֹרֵי יְהוּדָה אִגְּרֹתֵיהֶם הוֹלְכוֹת עַל־טוֹבִיָּה וַאֲשֶׁר לְטוֹבִיָּה בָּאוֹת אֲלֵיהֶם׃ 6.18. כִּי־רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי־חָתָן הוּא לִשְׁכַנְיָה בֶן־אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת־בַּת־מְשֻׁלָּם בֶּן בֶּרֶכְיָה׃ 6.19. גַּם טוֹבֹתָיו הָיוּ אֹמְרִים לְפָנַי וּדְבָרַי הָיוּ מוֹצִיאִים לוֹ אִגְּרוֹת שָׁלַח טוֹבִיָּה לְיָרְאֵנִי׃ 13.11. וָאָרִיבָה אֶת־הַסְּגָנִים וָאֹמְרָה מַדּוּעַ נֶעֱזַב בֵּית־הָאֱלֹהִים וָאֶקְבְּצֵם וָאַעֲמִדֵם עַל־עָמְדָם׃ 13.12. וְכָל־יְהוּדָה הֵבִיאוּ מַעְשַׂר הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר לָאוֹצָרוֹת׃ 13.13. וָאוֹצְרָה עַל־אוֹצָרוֹת שֶׁלֶמְיָה הַכֹּהֵן וְצָדוֹק הַסּוֹפֵר וּפְדָיָה מִן־הַלְוִיִּם וְעַל־יָדָם חָנָן בֶּן־זַכּוּר בֶּן־מַתַּנְיָה כִּי נֶאֱמָנִים נֶחְשָׁבוּ וַעֲלֵיהֶם לַחֲלֹק לַאֲחֵיהֶם׃ 13.14. זָכְרָה־לִּי אֱלֹהַי עַל־זֹאת וְאַל־תֶּמַח חֲסָדַי אֲשֶׁר עָשִׂיתִי בְּבֵית אֱלֹהַי וּבְמִשְׁמָרָיו׃ | 3.7. And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, for them that appertained to the throne of the governor beyond the River." 6.17. Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them." 6.18. For there were many in Judah sworn unto him, because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah to wife." 6.19. Also they spoke of his good deeds before me, and reported my words to him. And Tobiah sent letters to put me in fear." 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." 13.10. And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field." 13.11. Then contended I with the rulers, and said: ‘Why is the house of God forsaken?’ And I gathered them together, and set them in their place." 13.12. Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries." 13.13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Ha the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their office was to distribute unto their brethren." 13.14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the wards thereof." |
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19. Hebrew Bible, Zechariah, 3.1-3.5, 3.7, 5.1-5.5, 6.9-6.15, 7.12, 9.8 (5th cent. BCE - 4th cent. BCE)
| 3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 3.3. וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ׃ 3.4. וַיַּעַן וַיֹּאמֶר אֶל־הָעֹמְדִים לְפָנָיו לֵאמֹר הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו וַיֹּאמֶר אֵלָיו רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת׃ 3.5. וָאֹמַר יָשִׂימוּ צָנִיף טָהוֹר עַל־רֹאשׁוֹ וַיָּשִׂימוּ הַצָּנִיף הַטָּהוֹר עַל־רֹאשׁוֹ וַיַּלְבִּשֻׁהוּ בְּגָדִים וּמַלְאַךְ יְהוָה עֹמֵד׃ 3.7. כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃ 5.1. וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃ 5.1. וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃ 5.2. וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃ 5.3. וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃ 5.4. הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃ 6.9. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 6.11. וְלָקַחְתָּ כֶסֶף־וְזָהָב וְעָשִׂיתָ עֲטָרוֹת וְשַׂמְתָּ בְּרֹאשׁ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל׃ 6.12. וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃ 6.13. וְהוּא יִבְנֶה אֶת־הֵיכַל יְהוָה וְהוּא־יִשָּׂא הוֹד וְיָשַׁב וּמָשַׁל עַל־כִּסְאוֹ וְהָיָה כֹהֵן עַל־כִּסְאוֹ וַעֲצַת שָׁלוֹם תִּהְיֶה בֵּין שְׁנֵיהֶם׃ 6.14. וְהָעֲטָרֹת תִּהְיֶה לְחֵלֶם וּלְטוֹבִיָּה וְלִידַעְיָה וּלְחֵן בֶּן־צְפַנְיָה לְזִכָּרוֹן בְּהֵיכַל יְהוָה׃ 6.15. וּרְחוֹקִים יָבֹאוּ וּבָנוּ בְּהֵיכַל יְהוָה וִידַעְתֶּם כִּי־יְהוָה צְבָאוֹת שְׁלָחַנִי אֲלֵיכֶם וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃ 7.12. וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃ | 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him." 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" 3.3. Now Joshua was clothed with filthy garments, and stood before the angel." 3.4. And he answered and spoke unto those that stood before him, saying: ‘Take the filthy garments from off him.’ And unto him he said: ‘Behold, I cause thine iniquity to pass from thee, and I will clothe thee with robes.’" 3.5. And I said: ‘Let them set a fair mitre upon his head.’ So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by." 3.7. ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by." 5.1. Then again I lifted up mine eyes, and saw, and behold a flying scroll." 5.2. And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’" 5.3. Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it." 5.4. I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’" 6.9. And the word of the LORD came unto me, saying:" 6.10. ’Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, that are come from Babylon; and come thou the same day, and go into the house of Josiah the son of Zephaniah;" 6.11. yea, take silver and gold, and make crowns, and set the one upon the head of Joshua the son of Jehozadak, the high priest;" 6.12. and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;" 6.13. even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and there shall be a priest before his throne; and the counsel of peace shall be between them both." 6.14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, as a memorial in the temple of the LORD." 6.15. And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And it shall come to pass, if ye will diligently hearken to the voice of the LORD your God—.’" 7.12. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts." |
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20. Anon., 1 Enoch, 10-19, 2, 20-29, 3, 30-36, 4-7, 72-79, 8, 80-82, 85-89, 9, 90, 1 (3rd cent. BCE - 2nd cent. BCE)
| 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. |
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21. Hebrew Bible, Daniel, 11-12, 7-10 (2nd cent. BCE - 2nd cent. BCE)
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22. Josephus Flavius, Jewish Antiquities, 18.117 (1st cent. CE - 1st cent. CE)
| 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. |
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23. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
| 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." |
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24. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
| 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world." |
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25. New Testament, 1 Peter, 2.5, 2.9 (1st cent. CE - 1st cent. CE)
| 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: |
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26. New Testament, Acts, 7.56, 14.13 (1st cent. CE - 2nd cent. CE)
| 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. |
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27. New Testament, Apocalypse, 1.5, 5.10, 20.6 (1st cent. CE - 1st cent. CE)
| 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 5.10. And made them kings and priests to our God, And they reign on earth. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. |
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28. New Testament, Jude, 9, 22 (1st cent. CE - 1st cent. CE)
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29. New Testament, Romans, 8.34 (1st cent. CE - 1st cent. CE)
| 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. |
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30. New Testament, John, 1.19-1.28 (1st cent. CE - 1st cent. CE)
| 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. |
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31. New Testament, Mark, 1.8, 1.11, 4.11, 9.9-9.10, 14.50 (1st cent. CE - 1st cent. CE)
| 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 14.50. They all left him, and fled. |
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32. Tosefta, Hagigah, 2.3, 2.5 (1st cent. CE - 2nd cent. CE)
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33. Anon., Genesis Rabba, 1.4, 1.6, 2.4, 24.4, 35.2, 85.1, 85.9, 98.8 (2nd cent. CE - 5th cent. CE)
| 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. 35.2. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת הַבְּרִית אֲשֶׁר אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וגו' לְדֹרֹת עוֹלָם (בראשית ט, יב), אָמַר רַבִּי יוּדָן לְדֹרֹת כְּתִיב, פְּרַט לִשְׁנֵי דוֹרוֹת, לְדוֹרוֹ שֶׁל חִזְקִיָּהוּ וּלְדוֹרוֹ שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. רַבִּי חִזְקִיָּה מוֹצִיא דוֹרָן שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וּמֵבִיא דוֹרוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי. אֵלִיָּהוּ זָכוּר לַטּוֹב וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲווֹן יָתְבִין תָּנְיִן בַּחֲדָא, מְטוֹן שְׁמוּעָה מִן דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אָמְרֵי הָא מָרָא דִשְׁמַעְתָּא נֵיעוֹל וְנִישַׁיְילֵיה, עָל אֵלִיָּהוּ זָכוּר לַטּוֹב לְגַבֵּיהּ, אֲמַר לֵיהּ מָן עִמָּךְ, אֲמַר לֵיהּ גְּדוֹל הַדּוֹר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אֲמַר לֵיהּ נִרְאֲתָה הַקֶּשֶׁת בְּיָמָיו, אֲמַר לֵיהּ הֵן, אָמַר אִם נִרְאָה הַקֶּשֶׁת בְּיָמָיו לֵית הוּא כְּדַאי לְמֶחֱמֵי סְבַר אַפָּאי. רַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר, כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, בִּקְעָה בִּקְעָה אִימָלְאִי דִּינָרֵי זָהָב, וְנִתְמַלְּאָה. רַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אִי בָּעֵי אַבְרָהָם לְמִקְרָבֵי מִן גַּבֵּיהּ וְעַד גַּבִּי, וַאֲנָא מְקָרֵב מִגַּבִּי עַד מַלְכָּא מְשִׁיחָא, וְאִין לָא בָּעֵי יִצְטָרֵף אֲחִיָה הַשִּׁילוֹנִי עִמִּי וַאֲנַן מְקָרְבִין מִן אַבְרָהָם עַד מַלְכָּא מְשִׁיחָא. רַבִּי חִזְקִיָה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אֵין הָעוֹלָם יָכוֹל לַעֲמֹד בְּפָחוֹת מִשְׁלשִׁים צַדִּיקִים כְּאַבְרָהָם אָבִינוּ, אִי תְּלָתִין אִינּוּן אֲנָא וּבְרִי תְּרֵי מִנְּהוֹן, וְאִם עֶשְׂרִים אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם עֲשָׂרָה אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם חֲמִשָּׁה אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם תְּרֵין אִינּוּן אֲנָא וּבְרִי הֵן, וְאִם חַד הוּא אֲנָא הוּא. 85.1. וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו (בראשית לח, א), (מלאכי ב, יא): בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה וגו', אֲמַר לֵיהּ כָּפַרְתְּ יְהוּדָה שְׁקַרְתְּ יְהוּדָה, וְתוֹעֵבָה נֶעֶשְׂתָה בְּיִשְׂרָאֵל, יְהוּדָה נַעֲשָׂה חֻלִּין, (מלאכי ב, יא): כִּי חִלֵּל יְהוּדָה קֹדֶשׁ ה' אֲשֶׁר אָהֵב. וַיְהִי בָּעֵת הַהִיא, (מיכה א, טו): עֹד הַיֹּרֵשׁ אָבִיא לָךְ יוֹשֶׁבֶת מָרֵשָׁה עַד עֲדֻלָּם יָבוֹא, מַלְכָּן וּקְדוֹשָׁן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא כְּבוֹדָן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא, דִּכְתִיב (בראשית לח, א): וַיֵּט עַד אִישׁ עֲדֻלָּמִי. וַיְהִי בָּעֵת הַהִוא, רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (ירמיה כט, יא): כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבֹת, שְׁבָטִים הָיוּ עֲסוּקִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וְיוֹסֵף הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, רְאוּבֵן הָיָה עָסוּק בְּשַׂקּוֹ וְתַעֲנִיתוֹ, וְיַעֲקֹב הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וִיהוּדָה הָיָה עָסוּק לִקַּח לוֹ אִשָּׁה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה עוֹסֵק בּוֹרֵא אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה. (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה, קֹדֶם שֶׁלֹא נוֹלַד מְשַׁעְבֵּד הָרִאשׁוֹן נוֹלַד גּוֹאֵל הָאַחֲרוֹן, וַיְהִי בָּעֵת הַהִוא, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם. 85.1. סוּמְכוּס אוֹמֵר בְּשֵׁם רַבִּי מֵאִיר, מִנַּיִן שֶׁאֵין הָעֻבָּר נִכָּר בִּמְעֵי הָאִשָּׁה אֶלָּא עַד שְׁלשָׁה חֳדָשִׁים, מֵהָכָא (בראשית לח, כד): וַיְהִי כְּמִשְׁלשׁ חֳדָשִׁים, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי לֹא סוֹף שְׁלשָׁה שְׁלֵמִים, אֶלָּא רֻבּוֹ שֶׁל רִאשׁוֹן וְרֻבּוֹ שֶׁל אַחֲרוֹן וְאֶמְצָעִי שָׁלֵם, וְלֹא סוֹף דָּבָר שְׁלשָׁה שְׁלֵמִים. (בראשית לח, כד): וְגַם הִנֵּה הָרָה לִזְנוּנִים, אֶלָּא מְלַמֵּד שֶׁהָיְתָה מְטַפַּחַת עַל כְּרֵסָהּ וְאוֹמֶרֶת מְלָכִים אֲנִי מְעֻבֶּרֶת, גּוֹאֲלִים אֲנִי מְעֻבֶּרֶת. (בראשית לח, כד): הוֹצִיאוּהָ וְתִשָֹּׂרֵף, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ שֶׁל רַבִּי מֵאִיר אָמַר מִשּׁוּם רַבִּי מֵאִיר, תָּמָר בִּתּוֹ שֶׁל שֵׁם הָיְתָה, דִּכְתִיב (ויקרא כא, ט): וּבַת אִישׁ כֹּהֵן, לְפִיכָךְ הוֹצִיאוּהָ וְתִשָֹּׂרֵף. 85.9. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן וגו' (בראשית לח, יח), אָמַר רַבִּי חוּנְיָא נִצְנְצָה בָּהּ רוּחַ הַקֹּדֶשׁ, חוֹתָמְךָ, זוֹ מַלְכוּת, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ח, ו): שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ, (ירמיה כב, כד): כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי. וּפְתִילֶךָ, זוֹ סַנְהֶדְרִין, שֶׁהֵן מְצֻיָּנִין בִּפְתִיל, הֵיךְ מָה דְאַתְּ אָמַר (שמות לט, לא): פְּתִיל תְּכֵלֶת. וּמַטְּךָ, זֶה מֶלֶךְ הַמָּשִׁיחַ, הֵיאךְ מָה דְאַתְּ אָמַר (ישעיה יא, א): וְיָצָא חֹטֶר מִגֶּזַע יִשָּׁי, (תהלים קי, ב): מַטֵּה עֻזְךָ יִשְׁלַח ה' מִצִּיּוֹן. וַיִּתֶּן לָהּ וגו' וַתַּהַר לוֹ, גִּבּוֹרִים כַּיּוֹצֵא בוֹ וְצַדִּיקִים כַּיּוֹצֵא בוֹ. (בראשית לח, כ): וַיִּשְׁלַח יְהוּדָה וגו', יְהוּדָה בַּר נַחְמָן בְּשֵׁם רֵישׁ לָקִישׁ (משלי ח, ל לא): מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ, מְשַׂחֶקֶת לְפָנָיו בְּכָל עֵת, הַתּוֹרָה שֶׁהִיא מְשַׂחֶקֶת עַל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה אַתָּה רִמִּיתָ בְּאָבִיךָ בִּגְדִי עִזִּים, חַיֶּיךָ שֶׁתָּמָר מְרַמָּה בְּךָ בִּגְדִי עִזִּים. 98.8. לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זֶה מָכִיר וגו' וּמְחֹקֵק מִבֵּין רַגְלָיו (בראשית מט, י), שֶׁבָּא וְנִתְחַבֵּט לִפְנֵי רַגְלָיו. עַד כִּי יָבֹא שִׁילֹה, זֶה מֶלֶךְ הַמָּשִׁיחַ. וְלוֹ יִקְהַת עַמִּים, שֶׁהוּא בָּא וּמַקְהֶה שִׁנֵּיהֶם שֶׁל עוֹבְדֵי כּוֹכָבִים. דָּבָר אַחֵר, לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זוֹ סַנְהֶדְּרִין שֶׁהִיא מַכָּה וְרוֹדָה. וּמְחֹקֵק מִבֵּין רַגְלָיו, אֵלּוּ שְׁנֵי סוֹפְרֵי הַדַּיָּנִים שֶׁהָיוּ עוֹמְדִים לִפְנֵיהֶם אֶחָד מִימִין וְאֶחָד מִשְׂמֹאל. עַד כִּי יָבֹא שִׁילֹה, נִמְנוּ וְאָמְרוּ הִלֵּל מִשֶּׁל מִי, אָמַר רַבִּי לֵוִי מְגִלַּת יֻחָסִים מָצְאוּ בִּירוּשָׁלַיִם וּכְתִיב בָּהּ הִלֵּל מִדָּוִד. רַבִּי חִיָּא רַבָּה מִן דִּשְׁפַטְיָה בֶּן אֲבִיטָל. דְּבֵית כַּלְבָּא שָׂבוֹעַ מִדְּכָלֵב. דְּבֵית צִיצִית הַכַּסָּת, מִן דְּאַבְנֵר. דְּבֵית כּוֹבְשִׁין, מִן דְּאַחְאָב. דְּבֵית יָצְאָה, מִן דְּאָסָף. דְּבֵית יֵהוּא, מִן צִפּוֹרִין. דְּבֵית יַנַּאי, מִן דְּעֵלִי. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן דְּיוֹנָדָב בֶּן רֵכָב. רַבִּי נְחֶמְיָה, מִדִּנְחֶמְיָה הַתִּרְשָׁתָא. | 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"" 1.6. Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\"" 85.9. 'And he said what is the guarantee that I shall give etc.' - Rabbi Hunya said: The Ruach HaKodesh [prophetic spirit] glimmered within her, your seal is Royalty, as it is said (Song of Songs 8:6): \"Set me as a seal upon thy heart\". (Jeremiah 22:24) \"As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon My right hand\". \"And thy cord\", that is the Sanhedrin, who are found in the cord, as it is said (Exodus 39:31) \"A cord of blue\". \"And thy staff\", that is the Messiah, as it is said (Isaiah 11:1): \"And there shall come forth a shoot out of the stock of Jesse\". (Psalms 110:2) \"The rod of Thy strength the LORD will send out of Zion\". \"And he gave them to her etc\". \"And she conceived by him\", Heroes like so, and Righteous ones like so. \"And Judah sent etc.\" Yehuda Bar Nachman said in the name of Reish Lakish (Proverbs 8:31): \"Playing in His habitable earth\" (Proverbs 8:30) \"Playing always before Him\", the Torah, that delights his creations. The Holy One Blessed be He said to Judah: You lied to your father, with a goat kid, so too, Tamar lies to you with a goat kid. " 98.8. ... “…and to him will be a gathering of peoples.” (Genesis 49:10) This refers to Jerusalem, which in the future will blunt the teeth of the nations of the world, as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)" |
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34. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 81a. לאתרויי ביה,אמר רב יהודה אמר רב ל"ש אלא בעיר אבל בדרך עד שיהיו שלשה שמא יצטרך אחד מהם להשתין ונמצא אחד מתייחד עם הערוה נימא מסייע ליה מוסרים לו שני תלמידי חכמים שמא יבא עליה בדרך תרי ואיהו הא תלתא התם כי היכי דניהוו עליה סהדי,רב ורב יהודה הוו קאזלי באורחא הוה קאזלא ההיא אתתא קמייהו א"ל רב לרב יהודה דל כרעיך מקמי גיהנם אמר ליה והא מר הוא דאמר בכשרים שפיר דמי א"ל מי יימר דבכשרים כגון אנא ואת אלא כגון מאי כגון רבי חנינא בר פפי וחביריו,אמר רב מלקין על ייחוד ואין אוסרין על הייחוד אמר רב אשי לא אמרן אלא בייחוד פנויה אבל בייחוד דאשת איש לא שלא תהא מוציא לעז על בניה,מר זוטרא מלקי ומכריז א"ל רב נחמן מפרהטיא לרב אשי מר נמי לילקי ולכריז א"ל איכא דשמע בהא ולא שמע בהא,אמר רב מלקין על לא טובה השמועה שנאמר (שמואל א ב, כד) אל בני כי לא טובה השמועה מר זוטרא מותיב לה אפסירה על כתפיה ומקרי ליה אל בני,אמר רבה בעלה בעיר אין חוששין משום ייחוד אמר רב יוסף פתח פתוח לרשות הרבים אין חוששין משום ייחוד רב ביבי איקלע לבי רב יוסף בתר דכרך ריפתא אמר להו שקולי דרגא מתותי ביבי והא אמר רבה בעלה בעיר אין חוששין משום ייחוד שאני רב ביבי דשושבינתיה הואי וגייסא ביה,אמר רב כהנא אנשים מבחוץ ונשים מבפנים אין חוששין משום ייחוד אנשים מבפנים ונשים מבחוץ חוששין משום ייחוד,במתניתא תנא איפכא אמר אביי השתא דאמר רב כהנא הכי ותנא מתניתא איפכא אנא נעביד לחומרא,אביי דייר גולפי רבא דייר קנה אמר אבין סקבא דשתא ריגלא,הנך שבוייתא דאתאי לנהרדעא אסקינהו לבי רב עמרם חסידא אשקולו דרגא מקמייהו בהדי דקא חלפה חדא מנייהו נפל נהורא באיפומא שקליה רב עמרם לדרגא דלא הוו יכלין בי עשרה למדלייא דלייא לחודיה סליק ואזיל,כי מטא לפלגא דרגא איפשח רמא קלא נורא בי עמרם אתו רבנן אמרו ליה כסיפתינן אמר להו מוטב תיכספו בי עמרם בעלמא הדין ולא תיכספו מיניה לעלמא דאתי אשבעיה דינפק מיניה נפק מיניה כי עמודא דנורא אמר ליה חזי דאת נורא ואנא בישרא ואנא עדיפנא מינך,רבי מאיר הוה מתלוצץ בעוברי עבירה יומא חד אידמי ליה שטן כאיתתא בהך גיסא דנהרא לא הוה מברא נקט מצרא וקא עבר כי מטא פלגא מצרא שבקיה אמר אי לאו דקא מכרזי ברקיעא הזהרו בר' מאיר ותורתו שויתיה לדמך תרתי מעי,ר' עקיבא הוה מתלוצץ בעוברי עבירה יומא חד אידמי ליה שטן כאיתתא בריש דיקלא נקטיה לדיקלא וקסליק ואזיל כי מטא לפלגיה דדיקלא שבקיה אמר אי לאו דמכרזי ברקיעא הזהרו ברבי עקיבא ותורתו שויתיה לדמך תרתי מעי,פלימו הוה רגיל למימר כל יומא גירא בעיניה דשטן יומא חד מעלי יומא דכיפורי הוה אידמי ליה כעניא אתא קרא אבבא אפיקו ליה ריפתא אמר ליה יומא כי האידנא כולי עלמא גואי ואנא אבראי עייליה וקריבו ליה ריפתא אמר ליה יומא כי האידנא כולי עלמא אתכא ואנא לחודאי אתיוהו אותבוהו אתכא הוה יתיב מלא נפשיה שיחנא וכיבי עליה והוה קעביד ביה מילי דמאיס א"ל | 81a. how bto warn himnot to engage in intercourse with her, since that would neutralize the effectiveness of the examination of the waters., bRav Yehuda saysthat bRav says:The Sages btaughtthat two men may seclude themselves with one woman bonly in a city,where others are present, bbut on the roadit is not permitted bunless there are three.Why are two men insufficient on the road? bPerhaps one of them will need to urinateand will walk away, band it will turn out that oneperson bwill be secluded with a woman forbidden to him.The Gemara suggests: Shall bwe saythe mishna quoted above bsupports him: They provide him with two Torah scholarsto accompany them blest he engage in sexual intercourse with her along the way? He and twoTorah scholars bare three,which indicates that there is a requirement for three men when they are traveling. The Gemara answers: That is no proof, as bthere,in the case of the isota /i, there is a requirement for an additional two men bin order that they shouldserve as bwitnesses about him,to testify whether or not he engaged in intercourse with her along the way.,The Gemara relates: bRav and Rav Yehuda were walking along the way,and ba certain woman was walking ahead of them. Rav said to Rav Yehuda: Raise your feetand walk quickly baway from Gehennaso that we do not remain secluded with her. Rav Yehuda bsaid to him: But wasn’t ityou, bMaster, who said thatit is bpermittedin the case bofmen of bfitmorals? Rav bsaid to him: Who saysthat I referred btomen of bfitmorals bsuch as you and me?Rav Yehuda responded: bRather, such as whom?Rav answered: bSuch as Rabbi Ḥanina bar Pappi and his colleagues,who have proven that they can withstand temptation (see 39b). All other people are not trusted in this matter., bRav says:The court bflogsa man bdue tohis being bsecludedwith a woman. But a wife bis not forbiddento her husband, and an unmarried woman is not prohibited from marrying a priest bdue tobeing bsecluded,as it cannot be stated definitively that the secluded pair engaged in sexual intercourse. bRav Ashi says: We statedthe ihalakhathat one is flogged bdue tobeing bsecluded onlywith ban unmarriedwoman, bbut forbeing bsecludedwith ba married woman,one is bnotflogged. Why not? It is bso that there should not be rumors spread concerning her children.If the secluded pair is flogged, everyone will assume that they engaged in intercourse, and people will consider her children to be imamzerim /i, whereas in fact they were flogged only for being secluded.,The Gemara relates: bMar Zutra wouldeven bflogone who was secluded with a married woman, band he would proclaimthe reason for the punishment. bRav Naḥman from Parhatya said to Rav Ashi: Let the Master also flog and proclaimthe reason. Rav Ashi bsaid to him:I am hesitant to do so, in case bthere are those who hear about this,i.e., the flogging, band do not hear about that,i.e., the reason for the flogging., bRav says:The court bflogsone bdue tohis being the subject of ba bad rumor,meaning that not only is a person flogged when the facts have been ascertained, but even when he has only reportedly committed transgressions he may be flogged. bAs it is stated: “No, my sons, for it is no good report”(I Samuel 2:24). When bMar Zutrawould flog a person for being the subject of a bad rumor, bhe would placethe bbridleof a donkey bonthe person’s bshoulders and recite before himwhen administering lashes: b“No, my sons,for it is no good report,” so that people would know why he was being flogged., bRabba says:If a woman’s bhusband is in town, there is no concern due toher being bsecludedwith a man. People are afraid to sin with her, since they cannot be sure when her husband will return. bRav Yosef says:If there is ban open entrance to the public domain there is no concern due tobeing bsecluded.The Gemara relates: bRav Beivai arrived at Rav Yosef’s house. After he wrappedhis bbread,i.e., ate his meal, he bsaid tothe members of the household: bRemove the ladder from beneath Beivai,who was going to sleep in the upper story, so that he not be able to climb down, due to the prohibition of being secluded with Rav Yosef’s wife. The Gemara asks: bBut doesn’t Rabba say:If bher husband is in town, there is no concern due toher being bsecludedwith a man? The Gemara answers: bRav Beivai is different, sinceRav Yosef’s wife bwas his friend and she was familiar with him,and therefore there was more cause for concern., bRav Kahana says:If the bmenare located bon the outside,i.e., in the outer room, band the women in the inside,i.e., in the inner room, bthere is no concern due tobeing bsecluded.Even if one of the men were to enter the inner room, he would be seen by the other men. By contrast, if there were bmen in the inside and women on the outside, there is a concern due tobeing bsecluded,since one of the men can claim that he is leaving and in fact join the women.,The Gemara comments: bThe opposite was taught in a ibaraita /i,that if the men are on the outside and the women are inside there is concern due to being secluded, as one of the men might venture inside without being noticed, but if the men are inside and the women are outside, he knows that one of the other men might go out through the women’s quarters at any time, and therefore there is no concern due to being secluded. bAbaye said: Now that Rav Kahana has saidthe ihalakhain bthismanner band a ibaraitateaches the opposite, we shall act stringentlyin both cases., bAbayewould barrange rowsof bpitchersbetween the men and women, so that they would not be able to cross from one area to the other without making noise. bRavawould barrange rowsof breedsto prevent passage. bAvin said: The wound [ isakva /i],i.e., the vulnerable point, bof the yearis bthe Festival,since men and women would come together on these joyous occasions, and this would lead to sin.,§ The Gemara relates: bThose captivewomen bwho were brought to Neharde’a,where they were redeemed, bwere brought up to the house of Rav Amram the Pious. They removed the ladder from before themto prevent men from climbing up after them to the attic where they were to sleep. bWhen one of them passedby the entrance to the upper chamber, it was as though ba light shone in the aperturedue to her great beauty. Out of his desire for her, bRav Amram grabbed a ladder that tenmen btogether could not lift, lifted it on his ownand bbegan climbing. /b, bWhen he was halfwayup bthe ladder, he strengthenedhis legs against the sides of the ladder to stop himself from climbing further, braised his voice,and cried out: There is ba fire in the house of Amram.Upon hearing this, bthe Sages cameand found him in that position. bThey said to him: You have embarrassed us,since everyone sees what you had intended to do. Rav Amram bsaid to them: It is better that you be shamed in Amram’s house in this world, and not be ashamed of him in the World-to-Come. He took an oath thathis evil inclination bshould emerge from him, andan apparition bsimilar to a pillar of fire emerged from him. He said tohis evil inclination: bSee, as you are fire and I ammere bflesh, andyet, bI amstill bsuperior to you,as I was able to overcome you.,The Gemara relates: bRabbi Meir would ridicule transgressorsby saying it is easy to avoid temptation. bOne day, Satan appeared to him as a womanstanding bon the other side of the river.Since bthere was no ferryto cross the river, bhe took hold of a rope bridge and crossedthe river. bWhen he reached halfwayacross bthe rope bridge,the evil inclination bleft him and saidto him: bWere it not forthe fact that bthey proclaim about you in heaven: Be careful with regard to Rabbi Meir and his Torah, I would have made your blood like two ima’a /i,i.e., completely worthless, since you would have fallen completely from your spiritual level., bRabbi Akiva wouldlikewise bridicule transgressors. One day, Satan appeared to him as a woman at the top of a palm tree.Rabbi Akiva bgrabbed hold of the palm tree and began climbing. When he was halfway up the palm tree,the evil inclination bleft him and saidto him: bWere it not forthe fact that bthey proclaim about you in heaven: Be careful with regard to Rabbi Akiva and his Torah, I would have made your blood like two ima’a /i. /b,The Sage bPeleimu had the habit to say every day: An arrow in the eye of Satan,mocking the temptations of the evil inclination. bOne day, it was the eve of Yom Kippur,and Satan bappeared to him as a pauperwho bcame and calledhim bto the door,requesting alms. Peleimu bbrought out bread to him.Satan bsaid to him: On a day like today, everyone is insideeating, bandshall bIstand boutsideand eat? Peleimu bbrought him inside and gave him bread. He said to him: On a day like today, everyoneis sitting bat the table, andshall bIsit bby myself? They brought him and sat him at the table. He was sittingand had bcovered himself with boils and pus, and he was doing repulsive thingsat the table. Peleimu bsaid tothe pauper: |
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35. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 39a. (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב | 39a. And they are the parables concerning the following verses: b“The fathers have eaten sour grapes, and the children’s teeth are set on edge”(Ezekiel 18:2); b“Just balances, just weights /b…shall you have” (Leviticus 19:36); and b“The righteous is delivered out of trouble, and the wicked comes in his stead”(Proverbs 11:8).,§ bTheRoman bemperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept;and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). bThe daughter ofthe emperor bsaid toRabban Gamliel: bLeave him, as I will respond to him. She saidto her father: bProvide one commander [ idukhus /i] for meto avenge someone’s wrongdoing. The emperor bsaid to her: Why do you needhim? She said to him: bArmed bandits came to us thispast bnight, and took a silver jug [ ikiton /i] from us, and left a golden jug for us.The emperor bsaid to her:If so, bwould it be thatarmed bandits such as these bwould come to us every day.She said to him: bAnd was it notsimilarly bgood for Adam the firstman bthatGod btook a side from him and gave him a maidservant to serve him? /b,The emperor bsaid to her: This is what I was saying: Butif it is good for Adam, bletGod btakehis side from him bin the open,not during the time of his deep sleep, like a thief. bShe said to him: Bring mea slice of braw meat. They brought it to her. She placed it under the embers,and bremoved itafter it was roasted. bShe said to him: Eat from thismeat. The emperor bsaid to her: It is repulsive to me.Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. bShe said to him:With regard to bAdam the firstman bas well, hadGod btaken herfrom him bin the open, she would have been repulsive to him.Therefore God acted while Adam was asleep., bThe emperor said to Rabban Gamliel: I know your God, what He does and where He sits.Meanwhile, the emperor bwas moaning and groaning.Rabban Gamliel bsaid to him: Whatis bthis?Why are you in distress? The emperor bsaid to him: I have one son in the cities overseas and I miss him.Rabban Gamliel said to him: bI want you to show him to me.The emperor bsaid: Do I know where he is?Rabban Gamliel bsaid to him:If byou do not know that which is on earth,is it possible that byou do know that which is in the heavens? /b, bThe emperor said to Rabban Gamliel: It is writtenin praise of the Lord: b“He counts the number of the stars;He gives them all their names” (Psalms 147:4). bWhat is His greatness? I canalso bcount the stars.Rabban Gamliel bbrought quinces, put them in a sieve, and spun them. He saidto the emperor: bCount them.The emperor bsaid to him: Stand them stillso that I can count them. Rabban Gamliel bsaid to him:The bfirmament also revolves like this,therefore you cannot count the stars in it., bSome saythat bthis iswhat the emperor bsaid to him: I have counted the stars.Rabban Gamliel bsaid to him: Tell me how many teeth and incisors youhave. The emperor bput his hand in his mouth and was counting them.Rabban Gamliel bsaid to him: You do not know what is in your mouth,but byou do know what is in the firmament? /b, bThe emperor said to Rabban Gamliel: He Who created mountains did not create wind,rather two separate gods created them, bas it is stated: “For, lo, He forms mountains and creates wind”(Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: bIf that is so,then bwith regard to Adam, as it is writtenconcerning him: b“AndGod bcreated”(Genesis 1:27), and also: b“Andthe Lord God bformed”(Genesis 2:7), bso tooshould one say that bHe who created this did not create that? /b,If you will claim that different gods created different parts of Adam, that will not suffice. bA person has one handbreadth by one handbreadthof facial countece, with btwotypes of borifices in it,eyes and ears. Should one say that bHe who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?”(Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor bsaid to him: Yes,different gods created different parts of the face. Rabban Gamliel bsaid to him: And at the moment of death, are they all appeased?Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: bA certain magus said to Ameimar: From your midpoint and upis in the domain bof Hurmiz,the god of good, who created the significant and important parts of the body, and bfrom your midpoint and downis in the domain bof Ahurmiz,the god of bad. Ameimar bsaid to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory?A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: bThe emperor said to Rabbi Tanḥum: Come, let us all be one people.Rabbi Tanḥum bsaid: Very well.But bwe, who are circumcised, cannot becomeuncircumcised bas youare; byouall bcircumciseyourselves band become like us.The emperor bsaid toRabbi Tanḥum: In terms of the logic of your bstatement, you are saying well, but anyone who bests the kingin a debate bis thrown to the enclosure [ ilabeivar /i]of wild animals. bThey threw him to the enclosure butthe animals bdid not eat him,as God protected him. bA certain heretic said tothe emperor: bThisincident, bthat they did not eat him,happened bbecause they are not hungry. Theythen bthrew theheretic into the enclosure bandthe animals bate him. /b, bThe emperor said to Rabban Gamliel: You saythat bthe Divine Presence dwellsin bany place where there are tenadult male Jews. He asked, sarcastically: bHow many Divine Presences are there?Rabban Gamliel bsummoned the servantof the emperor and bhit him on his neck [ ibe’appatka /i].Rabban Gamliel bsaid to him: Whydid you allow bthe sunto benter the house of the emperor? The emperor said to him: The sun rests upon all the world;no one can prevent it from shining. Rabban Gamliel said to him: bAnd if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more sorests upon the world., bA certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekielthe prophet: b“Lie on your left side”(Ezekiel 4:4), bandit bisalso bwritten: “Lie on your right side”(Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, ba certain student camebefore Rabbi Abbahu and bsaid to him: What is the reason forthe mitzva of bthe SabbaticalYear? Rabbi Abbahu bsaid to them: Now I will tell you something that is fit for the two of you. /b,Rabbi Abbahu continued: bThe Holy One, Blessed be He, said to the Jewish people: Sowfor bsixyears, band withholdsowing during the bseventhyear, bso that that you will know that the land is Mine. Butthe Jewish people bdid not do so; rather, they sinned and wereconsequently bexiled. The manner of the worldis that in the case of ba flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he killsonly bhalf of them;and bif he is compassionateand bis full of compassion, he afflicts the leaders among them with suffering.Rabbi Abbahu continues: bSotoo in bthiscase, bthe Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people.God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the ihalakhotof the Sabbatical Year., bA certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering [ iteruma /i]”(Exodus 25:2), and iterumais given to the priests. He asked, sarcastically: bWhen He buried Moses, in whatritual bath bdid He immerse?A priest who contracts impurity from a corpse must immerse in order to be able to partake of iteruma /i. bAnd if you would saythat He immersed bin water, but isn’t it written: “Who has measured the waters in the hollow of His hand”(Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu bsaid to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire”(Isaiah 66:15). The heretic said to him: bBut is immersion in fire effective?Rabbi Abbahu bsaid to him: On the contrary, the mainform of bimmersion is in fire, as it is writtenwith regard to the removal of non-kosher substances absorbed in a vessel: b“And all that abides not the fire you shall make to go through the water”(Numbers 31:23), indicating that fire purifies more than water does., bA certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth”(II Samuel 7:23). The heretic asked: bWhat is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing;they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina bsaid to him: One of yours,the gentile prophet Balaam, bhasalready btestified for us, as it is written: /b |
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