1. Hebrew Bible, Deuteronomy, 6.13, 28.15-28.69, 29.20 (9th cent. BCE - 3rd cent. BCE)
| 6.13. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 28.16. אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17. אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18. אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19. אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃ 28.21. יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22. יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23. וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24. יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27. יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31. שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32. בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34. וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35. יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36. יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37. וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38. זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41. בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42. כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.46. וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ 28.47. תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52. וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53. וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54. הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56. הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.59. וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.62. וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.63. וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.64. וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 28.67. בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.68. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃ | 6.13. Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear." 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee." 28.16. Cursed shalt thou be in the city, and cursed shalt thou be in the field." 28.17. Cursed shall be thy basket and thy kneading-trough." 28.18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock." 28.19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out." 28.20. The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me." 28.21. The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it." 28.22. The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish." 28.23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron." 28.24. The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed." 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth." 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away." 28.27. The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed." 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart." 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee." 28.30. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof." 28.31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee." 28.32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand." 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:" 28.34. so that thou shalt be mad for the sight of thine eyes which thou shalt see." 28.35. The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head." 28.36. The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone." 28.37. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away." 28.38. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it." 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them." 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off." 28.41. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity." 28.42. All thy trees and the fruit of thy land shall the locust possess." 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower." 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail." 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee." 28.46. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;" 28.47. because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;" 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee." 28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;" 28.50. a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young." 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish." 28.52. And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee." 28.53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee." 28.54. The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;" 28.55. so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates." 28.56. The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;" 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates." 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;" 28.59. then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance." 28.60. And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee." 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed." 28.62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God." 28.63. And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it." 28.64. And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone." 28.65. And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul." 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life." 28.67. In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see." 28.68. And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you." 28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb." 29.20. and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law." |
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2. Anon., Testament of Reuben, 1.6 (2nd cent. BCE - 2nd cent. CE)
| 1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. |
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3. Dead Sea Scrolls, Damascus Covenant, 14.18-14.22 (2nd cent. BCE - 1st cent. CE)
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4. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 14.18-14.22 (2nd cent. BCE - 1st cent. CE)
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5. Septuagint, Ecclesiasticus (Siracides), 27.14 (2nd cent. BCE - 2nd cent. BCE)
| 27.14. The talk of men given to swearing makes ones hair stand on end,and their quarrels make a man stop his ears. |
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6. Josephus Flavius, Jewish Antiquities, 14.105-14.109 (1st cent. CE - 1st cent. CE)
| 14.105. 1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to spoil it of all the gold belonging to it, which was eight thousand talents. 14.106. He also took a beam, which was made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him this beam, not out of a wicked design 14.107. for he was a good and a righteous man; but being intrusted with the custody of the veils belonging to the temple, which were of admirable beauty, and of very costly workmanship, and hung down from this beam, when he saw that Crassus was busy in gathering money, and was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole 14.108. but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied with this only, which he should give him, being worth many ten thousand [shekels]. Now this beam was contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; 14.109. yet did Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and then brake his oath, and carried away all the gold that was in the temple. |
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7. Josephus Flavius, Jewish War, 5.201-5.227, 6.387-6.391 (1st cent. CE - 1st cent. CE)
| 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 6.387. 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple 6.388. came out of it, and delivered him from the wall of the holy house two candlesticks, like to those that lay in the holy house, with tables, and cisterns, and vials, all made of solid gold, and very heavy. 6.389. He also delivered to him the veils and the garments, with the precious stones, and a great number of other precious vessels that belonged to their sacred worship. 6.391. A great many other treasures were also delivered to him, with sacred ornaments of the temple not a few; which things thus delivered to Titus obtained of him for this man the same pardon that he had allowed to such as deserted of their own accord. |
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8. Mishnah, Nedarim, 1.2-1.3 (1st cent. CE - 3rd cent. CE)
| 1.2. One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath)." 1.3. If one says “Not-unconsecrated food shall I not eat from you”, “Not fit”, or “Not pure”, “Clean” or “Unclean”, “Remt” or “Piggul he is bound [by his vow]. [If one says, “May it be to me], as the lamb”, “As the Temple pens”, “As the wood [on the altar]”, “As the fire [on the altar]”, “As the altar”, “As the Temple” or “As Jerusalem”; [or] if one vowed by reference to the altar utensils, even though he did not mention “korban”, behold this one was vowed by a korban. Rabbi Judah said: He who says “Jerusalem” has said nothing." |
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9. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE)
| 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”" |
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10. Mishnah, Shevuot, 4.2-4.3, 4.10-4.12, 8.2-8.4 (1st cent. CE - 3rd cent. CE)
| 4.2. And they are liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of knowledge of] testimony, but they are not liable for unintentional transgression. And what are they liable for the intentional transgression of the oath? A sliding scale sacrifice." 4.3. The oath of testimony: How is it done? If he said to two [persons]: “Come and bear testimony for me”; [and they replied:] “We swear we know no testimony for you”; Or they said to him: “We know no testimony for you”, [and he said:] “I adjure you” and they said, “Amen! “, they are liable. If he adjured them five times outside the court, and the they came to the court and admitted [knowledge of testimony], they are exempt. If they denied, they are liable for each [oath]. If he adjured them five times before the court, and they denied [knowledge of testimony], they are liable only once. Said Rabbi Shimon: “What is the reason? Because they cannot afterwards admit [knowledge]." 4.10. [If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them." 4.11. If he said to two [persons]: “I adjure you, so-and-so and so-and-so, that if you know any testimony for me you should come and bear testimony for me”: [And they replied,] “We swear we know no testimony for you”, and they did know testimony for him, [but it was evidence of] one witness from the mouth of another witness; or if one of them was a relative or [otherwise] ineligible [as a witness], they are exempt." 4.12. If he sent by the hand of his servant, or if the defendant said to them: “I adjure you that if you know any testimony for him you should come and bear testimony for him”, they are exempt, until they hear [the adjuration] direct from the claimant." 8.2. If he [the owner] said to the unpaid guardian, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured or stolen or lost; [Or he replied], “It was injured,” whereas in reality it died or was captured or stolen or lost; [Or he replied,] “It was captured,” whereas in reality it died or was injured or stolen or lost; [Or he replied,] “It was stolen,” whereas in reality it died or was injured or captured or lost; [Or he replied,] “It was lost,” whereas in reality it died or was injured or captured or stolen; [And the owner said,] “I adjure you,” and he said, “amen”, he is exempt [from having to bring a sacrifice for a false oath]." 8.3. [If the owner said,] “Where is my ox?” and he replied to him, “I do not know what you are talking about,” whereas in reality it died or was injured or captured or stolen or lost, [and the owner said,] “I adjure you,” and he said, “Amen”, he is exempt. [If the owner said,] “Where is my ox?” and he replied to him, “It was lost”; [and the owner said,] “I adjure you”, and he said, “Amen”, and witnesses testify against him that he had consumed it, he pays the principal; if he confessed himself, he pays the principal, a fifth, and brings a guilt-offering. [If the owner said,] “Where is my ox?” and he replied to him, “It was stolen;” [and the owner said,] “I adjure you, and he said, “Amen”, and witnesses testify against him that he himself stole it, he pays double; if he confessed himself, he pays the principal, fifth, and brings a guilt-offering." 8.4. If a man said to one in the market, “Where is my ox which you have stolen?” and he replied, “I did not steal it,” and witnesses testified against him that he did steal it, he pays double. If he killed it or sold it, he pays four or five times its value. If he saw witnesses coming nearer and nearer, and he said, “I did steal it, but I did not kill or sell it,” he pays only the principal." |
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11. Mishnah, Yoma, 3.8, 4.2, 6.2 (1st cent. CE - 3rd cent. CE)
| 3.8. He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”" 4.2. He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”" 6.2. He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”" |
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12. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE)
| 4.5. The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink." 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands." |
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13. New Testament, Matthew, 17.24-17.27, 23.16-23.22 (1st cent. CE - 1st cent. CE)
| 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers? 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. |
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14. Tosefta, Nedarim, 1.1 (1st cent. CE - 2nd cent. CE)
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15. Tosefta, Kippurim, 1.1 (1st cent. CE - 2nd cent. CE)
| 1.1. Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan." |
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16. Tosefta, Yadayim, 2.13-2.14 (1st cent. CE - 2nd cent. CE)
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17. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 56a. בכל יום דנין את העדים בכינוי יכה יוסי את יוסי,נגמר הדין לא הורגין בכינוי אלא מוציאין כל אדם לחוץ שואלין את הגדול שביניהן ואומר לו אמור מה ששמעת בפירוש והוא אומר והדיינין עומדין על רגליהן וקורעין ולא מאחין,והשני אומר אף אני כמוהו והשלישי אומר אף אני כמוהו:, big strongגמ׳ /strong /big תנא עד שיברך שם בשם,מנהני מילי אמר שמואל דאמר קרא (ויקרא כד, טז) ונוקב שם וגו' בנקבו שם יומת,ממאי דהאי נוקב לישנא דברוכי הוא דכתיב (במדבר כג, ח) מה אקב לא קבה אל ואזהרתיה מהכא (שמות כב, כז) אלהים לא תקלל,ואימא מיברז הוא דכתיב (מלכים ב יב, י) ויקב חור בדלתו ואזהרתיה מהכא (דברים יב, ג) ואבדתם את שמם לא תעשון כן לה' אלהיכם,בעינא שם בשם וליכא,ואימא דמנח שני שמות אהדדי ובזע להו ההוא נוקב וחוזר ונוקב הוא ואימא דחייק שם אפומא דסכינא ובזע בה ההוא חורפא דסכינא הוא דקא בזע,אימא פרושי שמיה הוא דכתיב (במדבר א, יז) ויקח משה ואהרן את האנשים האלה אשר נקבו בשמות ואזהרתיה מהכא (דברים ו, יג) את ה' אלהיך תירא,חדא דבעינא שם בשם וליכא ועוד הויא ליה אזהרת עשה ואזהרת עשה לא שמה אזהרה,ואיבעית אימא אמר קרא (ויקרא כד, יא) ויקב ויקלל למימרא דנוקב קללה הוא,ודילמא עד דעבד תרוייהו לא סלקא דעתך דכתיב (ויקרא כד, יד) הוצא את המקלל ולא כתיב הוצא את הנוקב והמקלל שמע מינה חדא היא,תנו רבנן איש מה ת"ל איש איש לרבות את העובדי כוכבים שמוזהרין על ברכת השם כישראל ואינן נהרגין אלא בסייף שכל מיתה האמורה בבני נח אינה אלא בסייף,והא מהכא נפקא מהתם נפקא ה' זו ברכת השם,אמר ר' יצחק נפחא לא נצרכא אלא לרבותא הכינויין ואליבא דרבי מאיר,דתניא (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו מה תלמוד לומר והלא כבר נאמר (ויקרא כד, טז) ונוקב שם ה' מות יומת לפי שנאמר ונוקב שם מות יומת יכול לא יהא חייב אלא על שם המיוחד בלבד מניין לרבות כל הכינויין תלמוד לומר איש כי יקלל אלהיו מכל מקום דברי רבי מאיר,וחכמים אומרים על שם המיוחד במיתה ועל הכינויין באזהרה,ופליגא דרבי מיישא דאמר רבי מיישא בן נח שבירך את השם בכינויים לרבנן חייב,מאי טעמא דאמר קרא (ויקרא כד, טז) כגר כאזרח גר ואזרח הוא דבעינן בנקבו שם אבל עובד כוכבים אפילו בכינוי,ורבי מאיר האי כגר כאזרח מאי עביד ליה גר ואזרח בסקילה אבל עובד כוכבים בסייף סלקא דעתך אמינא הואיל ואיתרבו איתרבו קמ"ל,ורבי יצחק נפחא אליבא דרבנן האי כגר כאזרח מאי עביד ליה גר ואזרח הוא דבעינן שם בשם אבל עובד כוכבים לא בעינן שם בשם,איש איש למה לי דיברה תורה כלשון בני אדם,תנו רבנן שבע מצות נצטוו בני נח דינין וברכת השם ע"ז גילוי עריות ושפיכות דמים וגזל ואבר מן החי | 56a. bOn every dayof a blasphemer’s trial, when the judges bjudge the witnesses,i.e., interrogate the witnesses, they ask the witnesses to use ban appellationfor the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: bLet Yosei smite Yosei,as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.,When bthe judgment is over,and the court votes to deem the defendant guilty, bthey do not sentencehim bto death based onthe testimony of the witnesses in which they used ban appellationfor the name of God, without having ever heard the exact wording of the curse. bRather, they remove allthe bpeoplewho are not required to be there from the court, so that the curse is not heard publicly, and the judges binterrogate the eldest ofthe witnesses, band say to him: Say what you heard explicitly. And he saysexactly what he heard. bAnd the judges stand on their feet and make a tearin their garments, as an act of mourning for the desecration of the honor of God. bAnd they do notever fully bstitchit back together again., bAnd the secondwitness bsays: I tooheard bas hedid, but he does not repeat the curse explicitly. bAnd the thirdwitness, in the event that there is one, bsays: I tooheard bas hedid. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary., strongGEMARA: /strong The Sage btaughtin a ibaraita /i: A blasphemer is not liable bunless he blesses,a euphemism for curses, the bnameof God bwiththe bnameof God, e.g., by saying: Let such and such a name strike such and such a name.,The Gemara asks: bFrom where is this matterderived? bShmuel says:It is derived from that bwhich the verse states: “And he who blasphemes [ ivenokev /i] the nameof the Lord shall be put to death; all the congregation shall stone him; the convert as well as the homeborn, bwhen he blasphemes [ ibenokvo /i] the name, he shall be put to death”(Leviticus 24:16). It is derived from the repetition of the phrase “blasphemes the name” that the reference is to cursing the name of God with the name of God.,The Gemara asks: bFrom whereis it derived bthat thisword inokevis a term for blessing,i.e., cursing? The Gemara answers that it is derived from the statement of Balaam, who was sent by Balak to curse the Jewish people: b“How shall I curse [ iekkov /i] whom God has not cursed?”(Numbers 23:8). bAndthe bprohibitionagainst cursing God is derived bfrom here: “You shall not curse God”(Exodus 22:27).,The Gemara asks: bBut saythat perhaps the meaning of inokev bisnot cursing, but rather bmaking a hole, as it is written: “And made a hole [ ivayyikkov /i] in its lid”(II Kings 12:10). According to this, the word inokevis referring to one who makes a hole and damages the written name of God. bAndthe bprohibitionagainst doing so is derived bfrom here: “And you shall destroy their nameout of that place. bYou shall not do so to the Lord your God”(Deuteronomy 12:3–4).,The Gemara answers: It is derived from the repetition of inokevthat for one to be liable, it is bnecessarythat his transgression involve the bnameof God bwiththe bnameof God, bandsuch a transgression is bnotpossible if the reference is to making a hole.,The Gemara challenges: bBut say thatsuch a transgression is possible, as one can bplace twowritten bnamesof God, bone on top of the other, and tearthrough bthemat once. The Gemara explains: bThatwould be defined as bmaking a hole and again making a hole,not making a hole in one name by means of another name. The Gemara asks: bBut say thatone can betchthe bnameof God bon the point of a knife and cutthrough another name bwith it.The Gemara answers: In bthatcase, bit is the point of the knife that is cutting,not the name of God.,The Gemara asks: bSaythat inokevmeans the butterance of theineffable bname ofGod. bAs it is written: “And Moses and Aaron took these men that are pointed out [ inikkevu /i] by name”(Numbers 1:17). bAndthe bprohibitionto do so is derived bfrom here: “You shall fear the Lord, your God”(Deuteronomy 6:13).,The Gemara answers: bOneanswer is bthatfor one to be liable, it is bnecessarythat his transgression involve the bnameof God bwiththe bnameof God, bandsuch a transgression is bnotpossible if the reference is to uttering the ineffable name of God. bFurthermore,the prohibition derived from the verse “You shall fear the Lord, your God” bis a prohibitionstated as ba positive mitzva, and a prohibitionstated as ba positive mitzva is not considered a prohibition. /b,The Gemara presents an alternative proof that inokevis referring to cursing: bAnd if you wish, sayinstead that bthe verse states: “Andthe son of the Israelite woman bblasphemed [ ivayyikkov /i]the name band cursed”(Leviticus 24:11). bThat is to say thatthe meaning of inokevisto bcurse. /b,The Gemara asks: bBut perhapsthis verse does not prove that the meaning of inokevis to curse; rather, it indicates that one is not liable to be executed bunless he does both,i.e., both inokevand cursing God? The Gemara answers: This shall bnot enter your mind, as it is written: “Bring forth the one who cursed… /band stone him” (Leviticus 24:14), band it is not written: Bring forth the inokevand one who cursed. Conclude from itthat bit is oneact and not two.,§ bThe Sages taughtin a ibaraitawith regard to the verse: “Anyone who curses his God shall bear his sin” (Leviticus 24:15), that the verse could have stated: bOne [ iish /i]who curses his God. bWhymust bthe verse state: “Anyone [ iish ish /i]”?It is bto include the gentiles, who are prohibited from blessing,i.e., cursing, bthe nameof God, just blike Jewsare. bAnd they are executedfor this transgression bby the sword alone, as all deathpenalties bstated with regard to the descendants of Noah are by the sword alone. /b,The Gemara asks: bBut is this ihalakha bderived from here?Rather, bit is derived from there:“And the Lord God commanded the man” (Genesis 2:16), as is stated in a ibaraitathat will soon be quoted at length: b“The Lord,” thisis referring to bthe blessing,i.e., cursing, bof the nameof God. This verse concerns Adam, the first man, and is therefore binding on all of humanity., bRav Yitzḥak Nappaḥa says:The verse “anyone who curses his God” bis necessary only to includegentiles who curse God using bthe appellationsfor the name of God, rather than mentioning the ineffable name, bandthis is bin accordance withthe opinion bof Rabbi Meir. /b, bAs it is taughtin a ibaraita /i: bWhymust bthe verse state: “Anyone who curses his God shall bear his sin”? But isn’t it already stated: “And he who blasphemes the name of the Lord shall be put to death”(Leviticus 24:16)? Rather, bsince it is stated: “And he who blasphemes the nameof the Lord bshall be put to death,”one bmighthave thought that one bwill be liable only forcursing bthe ineffable nameof God. bFrom whereis it derived that the verse bincludesone who curses bany of the appellationsas well? bThe verse states: “Anyone who curses his God,”to indicate that one is liable to be executed bin any case.This is bthe statement of Rabbi Meir. /b, bAnd the Rabbis say: Forcursing bthe ineffable nameof God, one is punished bby death, and forcursing bthe appellations,one is liable to receive lashes bforviolating ba prohibition. /b,The Gemara comments: bAndRav Yitzḥak Nappaḥa, who holds that according to the Rabbis, gentiles are not liable for cursing appellations for the name of God, bdisagrees withthe opinion of bRav Meyasha. As Rav Meyasha says: A descendant of Noah who blessed God byone of the bappellations is liableto be executed even baccording tothe opinion of bthe Rabbis. /b, bWhat is the reason?It is bbecause the verse states: “The convert as well as the homeborn,when he blasphemes the name, he shall be put to death” (Leviticus 24:16), from which it is derived that bit isonly in the case of ba convert or a homebornJew bthat we requirethe condition: b“When he blasphemes the name,”i.e., he is liable to be executed only if he curses the ineffable name. bBut a gentileis liable to be executed beven due tomerely cursing ban appellation. /b,The Gemara asks: bAnd what does Rabbi Meir do with thispart of the verse: b“The convert as well as the homeborn”?What does he derive from it? The Gemara answers: Rabbi Meir derives that ba convert or a homebornJew is liable to be executed bby stoningfor this transgression, bbut a gentileis executed bby the sword.This exclusion is necessary as otherwise it might benter your mind to saythat bsincegentiles bare includedin the ihalakhotof this verse, bthey are includedin all the ihalakhotof blasphemy. Therefore the verse bteaches usthat they are not stoned.,The Gemara asks: bAnd what does Rav Yitzḥak Nappaḥa do with thispart of the verse: b“The convert as well as the homeborn,” according tothe opinion bof the Rabbis,since Rav Yitzḥak Nappaḥa holds that the Rabbis do not deem either a Jew or a gentile liable for cursing an appellation of God’s name? The Gemara answers: He derives that bit isspecifically with regard to ba convert and a homebornJew bthat we requirethe condition that he curse ba nameof God bby a nameof God; bbutwith regard to ba gentile, we do not requirethat he curse ba nameof God bby a nameof God in order for him to be liable.,The Gemara asks: bWhy do Ineed the inclusive term b“anyonewho curses his God,” according to the opinions that do not derive from it that a gentile is liable for cursing an appellation of God’s name? The Gemara answers: No ihalakhais derived from it; it is not a superfluous term, as bthe Torah spoke in the language of people. /b,§ Since the ihalakhotof the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. bThe Sages taughtin a ibaraita /i: bThe descendants of Noah,i.e., all of humanity, bwere commandedto observe bseven mitzvot:The mitzva of establishing courts of bjudgment; andthe prohibition against bblessing,i.e., cursing, bthe nameof God; and the prohibition of bidol worship;and the prohibition against bforbidden sexual relations; andthe prohibition of bbloodshed; andthe prohibition of brobbery; andthe prohibition against eating ba limb from a livinganimal. |
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18. Babylonian Talmud, Avodah Zarah, None
| 18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל | 18a. bpronounce theineffable bnameof God bwithall of bits letters,i.e., as it is spelled. The Gemara asks: bAnd how could he do that? But didn’t we learnin the mishna ( iSanhedrin90a): bTheseare the people bwho have no share in the World-to-Come: One who saysthat bthe Torah is not from Heaven orthat bthere is nosource bfrom the Torahfor bthe resurrection of the dead. Abba Shaul says: Also one who pronounces theineffable bnameas it is written, bwithall of bits letters,has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon bdid it to teach himself, as it is taughtin a ibaraitawith regard to the prohibition against sorcery: b“You shall not learn to do”(Deuteronomy 18:9); this indicates: bBut you may learn to understand and to teach.In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: bRather, what is the reasonthat bhe was punished?The Gemara answers: He was punished bbecause he would pronounce theineffable bnameof God bin public,instead of privately. bAnd his wifewas condemned bto executionby decapitation bbecause she did not protest hisdoing so. bFrom herethe Sages bstated: Anyone who has the capability to protesteffectively the sinful conduct of another band does not protest is punished forthat person’s sin.,The Gemara asks: bAndwhy was bhis daughtercondemned bto sit in a brothel? As Rabbi Yoḥa says: Once, the daughter ofRabbi Ḥanina ben Teradyon bwas walking before the nobles of Rome,and they bsaidto each other: bHow pleasant are the steps of this young woman.Upon hearing this, bshe immediately took careto keep walking in such a fashion that bher stepswould continue to be pleasing to them. bAnd this isthe same as that bwhich Rabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “The iniquity of my heel encircles me”(Psalms 49:6)? It means that bthe sins that a person tramples with one’s heel in this world,i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and bencircle him on the Day of Judgment. /b,The Gemara relates: bWhen the three of them went outafter being sentenced, bthey accepted thejustice of God’s bjudgment.Rabbi Ḥanina ben Teradyon bsaid: “The Rock, His work is perfect;for all His ways are justice” (Deuteronomy 32:4). bAnd his wife saidthe continuation of the verse: b“A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the waysof the sons of men, to give every one according to his ways” (Jeremiah 32:19). bRabbiYehuda HaNasi bsaid: How great are these righteous people, thatthese bthree verses,which speak bofthe bacceptance ofGod’s bjudgment, occurred to them at the time of accepting therighteousness of His bjudgment. /b,§ bThe Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him.Rabbi Yosei ben Kisma bsaid to him: Ḥanina my brother, do you not know that this nation has been given reign bya decree from bHeaven?The proof is bthatRome has bdestroyedGod’s bTemple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists.Evidently, all of this is by Divine decree. bAndyet bI heard about you that you sit and engage in Torahstudy, band convene assemblies in public, and havea Torah bscroll placed in your lap,thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon bsaid to him: Heaven will have mercyand protect me. Rabbi Yosei ben Kisma bsaid to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder ifthe Romans bwill not burnboth byou andyour bTorah scroll by fire.Rabbi Ḥanina ben Teradyon bsaid to him: My teacher, whatwill become of bme?Am I destined bfor life in the World-to-Come? /b,Rabbi Yosei ben Kisma bsaid to him: Did anyspecial bincident occur to youwhich might serve as an indication? Rabbi Ḥanina ben Teradyon bsaid to him: I confusedmy own bcoinsthat I needed bforthe festivities of bPurim with coins of charity, and I distributed themall bto the poorat my own expense. Rabbi Yosei ben Kisma bsaid to him: Ifthat is bso, may my portion be of your portion, and may my lot be of your lot. /b,The Sages bsaid: Noteven ba few dayspassed bbefore Rabbi Yosei ben Kisma diedof his illness, band all of the Roman notables went to bury him, andthey beulogized himwith ba great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torahstudy band convening assemblies in public, with a Torah scroll placed in his lap. /b, bThey brought himto be sentenced, band wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leavehis body bquickly,but he would die slowly and painfully. bHis daughter said to him: Father, must I see you like this?Rabbi Ḥanina ben Teradyon bsaid to her: If I alone were being burned, it would be difficult for me,but bnow that I am burning along with a Torah scroll, He who will seekretribution for bthe insultaccorded bto the Torah scroll will also seekretribution for bthe insultaccorded bto me. /b, bHis students said to him:Our bteacher, what do you see?Rabbi Ḥanina ben Teradyon bsaid to them:I see the bparchment burning, butits bletters are flyingto the heavens. They said to him: bYou too should open your mouth and the fire will enter you,and you will die quickly. Rabbi Ḥanina ben Teradyon bsaid to them: It is preferable that He who gaveme my soul bshould take it away, and one should not harm oneselfto speed his death., bThe executioner [ ikaltzatoniri /i] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart,so that you will die sooner and suffer less, bwill you bring me to the life of the World-to-Come?Rabbi Ḥanina ben Teradyon bsaid tothe executioner: bYes.The executioner said: bTake an oath for me,that what you say is true. Rabbi Ḥanina ben Teradyon btookthe boath for him,and the executioner bimmediately increased the flame and took off the tufts of wool from his heart,causing bhis soulto bleavehis body bquickly.The executioner btoo leaped and fell into the fireand died., bA Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come.Upon hearing this, bRabbiYehuda HaNasi bwept and said: There isone who bacquires hisshare in the bWorld /b-to-Come bin one moment,such as the executioner, band there isone who bacquires hisshare in the bWorld /b-to-Come only bafter many yearsof toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: bBerurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said toRabbi Meir: bIt is a disrespectful matter for me that my sister is sitting in a brothel;you must do something to save her. Rabbi Meir btook a vessel [ itarkeva /i]full bof dinars and went. He saidto himself: bIf no transgression was committed with her, a miracle will be performedfor her; bif she committed a transgression, no miracle will be performed for her. /b,Rabbi Meir bwent and dressed asa Roman bknight,and bsaid to her: Accede to mywishes, i.e., engage in intercourse with me. bShe said to him: I am menstruating [ idashtana /i]and cannot. bHe said to her: I will wait. She said to him: There are manywomen in the brothel, band there are manywomen bhere who are more beautiful than I. He saidto himself: I can bconclude fromher responses that bshe did not commit a transgression,as bshepresumably bsaid this to all who come. /b, bRabbi Meir went over to her guard,and bsaid to him: Give herto me. The guard bsaid to him: I fearthat if I do so, I will be punished bby the government.Rabbi Meir bsaid to him: Takethis bvesselfull bof dinars; give half to the government as a bribe, band half will be for you.The guard bsaid to him: But whenthe money bis finished, what shall I do?Rabbi Meir bsaid to him: Say: God of Meir answer me! And you will be saved.The guard bsaid to him: /b |
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