1. Hebrew Bible, Deuteronomy, 7.3, 21.10-21.14 (9th cent. BCE - 3rd cent. BCE)
| 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ | 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." 21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive," 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;" 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;" 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife." 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." |
|
2. Hebrew Bible, Exodus, 34.16 (9th cent. BCE - 3rd cent. BCE)
| 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃ | 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods." |
|
3. Hebrew Bible, Genesis, 1.27 (9th cent. BCE - 3rd cent. BCE)
| 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." |
|
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)
|
5. Hebrew Bible, Leviticus, 10.10, 11.3, 20.26 (9th cent. BCE - 3rd cent. BCE)
| 11.3. כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 11.3. וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃ 20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃ | 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 11.3. Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat." 20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine." |
|
6. Hebrew Bible, 1 Kings, 21.7, 21.19, 21.21-21.25 (8th cent. BCE - 5th cent. BCE)
| 21.7. וַתֹּאמֶר אֵלָיו אִיזֶבֶל אִשְׁתּוֹ אַתָּה עַתָּה תַּעֲשֶׂה מְלוּכָה עַל־יִשְׂרָאֵל קוּם אֱכָל־לֶחֶם וְיִטַב לִבֶּךָ אֲנִי אֶתֵּן לְךָ אֶת־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי׃ 21.22. וְנָתַתִּי אֶת־בֵּיתְךָ כְּבֵית יָרָבְעָם בֶּן־נְבָט וּכְבֵית בַּעְשָׁא בֶן־אֲחִיָּה אֶל־הַכַּעַס אֲשֶׁר הִכְעַסְתָּ וַתַּחֲטִא אֶת־יִשְׂרָאֵל׃ 21.24. הַמֵּת לְאַחְאָב בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם׃ | 21.7. And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’" 21.22. And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah, for the provocation wherewith thou hast provoked Me, and hast made Israel to sin." 21.24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.’" |
|
7. Homer, Iliad, 24, 6, 2 (8th cent. BCE - 7th cent. BCE)
|
8. Hebrew Bible, Ezra, 9.2, 10.11 (5th cent. BCE - 4th cent. BCE)
| 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 10.11. וְעַתָּה תְּנוּ תוֹדָה לַיהוָה אֱלֹהֵי־אֲבֹתֵיכֶם וַעֲשׂוּ רְצוֹנוֹ וְהִבָּדְלוּ מֵעַמֵּי הָאָרֶץ וּמִן־הַנָּשִׁים הַנָּכְרִיּוֹת׃ | 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’" 10.11. Now therefore make confession unto the LORD, the God of your fathers, and do His pleasure; and separate yourselves from the peoples of the land, and from the foreign women.’" |
|
9. Hebrew Bible, Nehemiah, 9.2, 10.28-10.31, 13.1-13.3, 13.23-13.27 (5th cent. BCE - 4th cent. BCE)
| 9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ 9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃ 10.28. מַלּוּךְ חָרִם בַּעֲנָה׃ 10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃ 10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃ 13.2. וַיָּלִינוּ הָרֹכְלִים וּמֹכְרֵי כָל־מִמְכָּר מִחוּץ לִירוּשָׁלִָם פַּעַם וּשְׁתָּיִם׃ 13.2. כִּי לֹא קִדְּמוּ אֶת־בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת־בִּלְעָם לְקַלְלוֹ וַיַּהֲפֹךְ אֱלֹהֵינוּ הַקְּלָלָה לִבְרָכָה׃ 13.3. וְטִהַרְתִּים מִכָּל־נֵכָר וָאַעֲמִידָה מִשְׁמָרוֹת לַכֹּהֲנִים וְלַלְוִיִּם אִישׁ בִּמְלַאכְתּוֹ׃ 13.3. וַיְהִי כְּשָׁמְעָם אֶת־הַתּוֹרָה וַיַּבְדִּילוּ כָל־עֵרֶב מִיִּשְׂרָאֵל׃ 13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ | 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers." 10.28. Malluch, Harim, Baanah." 10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding;" 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes;" 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;" 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;" 13.2. because they met not the children of Israel with bread and with water, but hired Balaam against them, to curse them; howbeit our God turned the curse into a blessing." 13.3. And it came to pass, when they had heard the law, that they separated from Israel all the alien mixture." 13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;" 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people." 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves." 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin." 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’" |
|
10. Anon., 1 Enoch, 89.12, 90.37-90.38 (3rd cent. BCE - 2nd cent. BCE)
| 89.12. wild asses multiplied. But that bull which was born from him begat a black wild boar and a white 90.37. And I saw that a white bull was born, with large horns and all the beasts of the field and all the 90.38. birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. |
|
11. Anon., Jubilees, 16.17-16.18, 20.4, 22.16-22.20, 25.1-25.10, 27.10, 30.7-30.17 (2nd cent. BCE - 2nd cent. BCE)
| 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham 16.18. on the festival of the first-fruits of the harvest, Isaac was born. brAnd Abraham circumcised his son on the eighth day: 20.4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart; 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, brAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages 25.1. And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto him, saying: 25.2. My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan 25.3. and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil. 25.4. And I, my son, love thee exceedingly, and my heart and my affection bless thee every hour of the day and watch of the night. 25.5. And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father 25.6. and of my father's kindred. Thou wilt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children will be a righteous generation and a holy seed. 25.7. And then spake Jacob to Rebecca, his mother, and said unto her: "Behold, mother, I am nine weeks of years old 25.8. and I neither know nor have I touched any woman, nor have I betrothed myself to any, nor even think of taking me a wife of the daughters of Canaan. 25.9. For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters of Canaan 25.10. but to take me a wife from the seed of my father's house and from my kindred. 27.10. And Rebecca went in and said to Isaac: "I loathe my life because of the two daughters of Heth, whom Esau hath taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live; for the daughters of Canaan are evil. 30.7. And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.13. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.15. For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones. 30.16. And to this law there is no limit of days, and no remission, nor any atonement: but the man who hath defiled his daughter shall be rooted out in the midst of all Israel, because he hath given of his seed to Moloch, and wrought impiously so as to defile it. 30.17. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord. |
|
12. Anon., Testament of Job, 45.3 (2nd cent. BCE - 2nd cent. CE)
|
13. Anon., Testament of Levi, 9.10, 14.6 (2nd cent. BCE - 2nd cent. CE)
| 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. |
|
14. Anon., Testament of Judah, 14.6 (2nd cent. BCE - 2nd cent. CE)
|
15. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE)
| 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." |
|
16. Septuagint, 1 Maccabees, 1.48-1.63 (2nd cent. BCE - 2nd cent. BCE)
| 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices. 1.50. And whoever does not obey the command of the king shall die. 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53. they drove Israel into hiding in every place of refuge they had. 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah 1.55. and burned incense at the doors of the houses and in the streets. 1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. |
|
17. Septuagint, 2 Maccabees, 7.1-7.2, 10.34, 12.40 (2nd cent. BCE - 2nd cent. BCE)
| 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 10.34. The men within, relying on the strength of the place, blasphemed terribly and hurled out wicked words.' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' |
|
18. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - missingth cent. CE)
| 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it. |
|
19. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)
|
20. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE)
|
21. Artemidorus, Oneirocritica, 1.13.1, 4.42 (1st cent. CE - 2nd cent. CE)
|
22. Josephus Flavius, Jewish Antiquities, 8.191 (1st cent. CE - 1st cent. CE)
| 8.191. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. |
|
23. Josephus Flavius, Life, 14, 26, 13 (1st cent. CE - 1st cent. CE)
|
24. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)
| 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision." |
|
25. New Testament, 1 Corinthians, 4.6, 6.16, 8.1-8.11, 11.17-11.34 (1st cent. CE - 1st cent. CE)
| 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. |
|
26. New Testament, 2 Corinthians, 1.8 (1st cent. CE - 1st cent. CE)
|
27. New Testament, 2 Timothy, 3.6-3.7 (1st cent. CE - 1st cent. CE)
| 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 3.7. always learning, and never able to come to the knowledge of the truth. |
|
28. New Testament, Acts, 1.3-1.8, 1.15-1.26, 2.6, 2.11, 2.39, 5.16, 5.39, 6.7, 7.3, 7.58, 8.1, 8.3, 8.7, 8.9-8.24, 8.26-8.40, 9.1-9.3, 9.13, 9.19, 10.1-10.27, 10.29-10.48, 11.1-11.18, 12.1-12.12, 13.4-13.12, 13.16-13.47, 15.1-15.21, 16.11-16.15, 16.29-16.34, 17.3, 17.7-17.9, 17.12, 18.2-18.8, 19.1-19.7, 19.17, 19.19, 20.7-20.12, 20.17-20.38, 21.28, 22.21-22.22, 22.24, 23.12-23.15, 26.14, 26.18, 26.20, 27.27, 27.31, 27.34-27.35, 27.37, 27.41, 27.43, 28.3-28.6 (1st cent. CE - 2nd cent. CE)
| 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 10.8. Having explained everything to them, he sent them to Joppa. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.26. But Peter raised him up, saying, "Stand up! I myself am also a man. 10.27. As he talked with him, he went in and found many gathered together. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me? 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.32. Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.37. that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.1. Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 11.2. When Peter had come up to Jerusalem, those who were of the circumcision contended with him 11.3. saying, "You went in to uncircumcised men, and ate with them! 11.4. But Peter began, and explained to them in order, saying 11.5. I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me 11.6. on which, when I had looked intently, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky. 11.7. I also heard a voice saying to me, 'Rise, Peter, kill and eat!' 11.8. But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' 11.9. But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.' 11.10. This was done three times, and all were drawn up again into heaven. 11.11. Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me. 11.12. The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house. 11.13. He told us how he had seen the angel standing in his house, and saying to him, 'Send to Joppa, and get Simon, whose surname is Peter 11.14. who will speak to you words by which you will be saved, you and all your house.' 11.15. As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. 11.16. I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God? 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2. He killed James, the brother of John, with the sword. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas 16.30. and brought them out and said, "Sirs, what must I do to be saved? 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.8. The multitude and the rulers of the city were troubled when they heard these things. 17.9. When they had taken security from Jason and the rest, they let them go. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.18. When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time 20.19. serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; 20.20. how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 20.22. Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 20.26. Therefore I testify to you this day that I am clean from the blood of all men 20.27. for I didn't shrink from declaring to you the whole counsel of God. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.29. For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. 20.30. Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. 20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 20.33. I coveted no one's silver, or gold, or clothing. 20.34. You yourselves know that these hands ministered to my necessities, and to those who were with me. 20.35. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.' 20.36. When he had spoken these things, he kneeled down and prayed with them all. 20.37. They all wept a lot, and fell on Paul's neck and kissed him 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship. 21.28. crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place! 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 22.22. They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live! 22.24. the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. 23.12. When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. 23.13. There were more than forty people who had made this conspiracy. 23.14. They came to the chief priests and the elders, and said, "We have bound ourselves under a great curse, to taste nothing until we have killed Paul. 23.15. Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 27.27. But when the fourteenth night had come, as we were driven back and forth in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to some land. 27.31. Paul said to the centurion and to the soldiers, "Unless these stay in the ship, you can't be saved. 27.34. Therefore I beg you to take some food, for this is for your safety; for there will not a hair perish from the head of any of you. 27.35. When he had said this, and had taken bread, he gave thanks to God in the presence of all, and he broke it, and began to eat. 27.37. We were in all in the ship two hundred seventy-six souls. 27.41. But coming to a place where two seas met, they ran the vessel aground. The bow struck and remained immovable, but the stern began to break up by the violence of the waves. 27.43. But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves overboard first to go to the land; 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. |
|
29. New Testament, Apocalypse, 1.1, 2.20, 4.1, 16.13, 17.1, 18.2, 22.1, 22.6, 22.8 (1st cent. CE - 1st cent. CE)
| 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 17.1. One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon. 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. |
|
30. New Testament, Colossians, 2.8-2.23 (1st cent. CE - 1st cent. CE)
| 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. |
|
31. New Testament, Ephesians, 5.31 (1st cent. CE - 1st cent. CE)
| 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. |
|
32. New Testament, Galatians, 1.1-1.13, 1.21-1.24, 2.1-2.21, 3.2, 3.28, 5.2-5.3, 6.11-6.18 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.5. to whom be the glory forever and ever. Amen. 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.9. As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 6.11. See with what large letters I write to you with my own hand. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. 6.13. For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel. 6.17. From now on, let no one cause me any trouble, forI bear the marks of the Lord Jesus branded on my body. 6.18. The grace of our Lord Jesus Christ be with your spirit,brothers. Amen. |
|
33. New Testament, Hebrews, 8.5 (1st cent. CE - 1st cent. CE)
| 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain. |
|
34. New Testament, Titus, 1.15 (1st cent. CE - 1st cent. CE)
| 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
|
35. New Testament, John, 5.20, 20.20 (1st cent. CE - 1st cent. CE)
| 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. |
|
36. New Testament, Luke, 3.7-3.22, 3.38, 4.5, 4.33-4.36, 4.56, 6.18, 8.2-8.4, 8.29, 9.42, 11.24, 20.24, 24.30, 24.40 (1st cent. CE - 1st cent. CE)
| 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.40. When he had said this, he showed them his hands and his feet. |
|
37. New Testament, Mark, 1.23-1.27, 3.11, 3.30, 5.1-5.20, 6.7, 7.20-7.23, 7.25, 7.27, 16.7 (1st cent. CE - 1st cent. CE)
| 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God! 3.30. -- because they said, "He has an unclean spirit. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' |
|
38. New Testament, Matthew, 4.8, 10.1, 12.43, 16.21 (1st cent. CE - 1st cent. CE)
| 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. |
|
39. Plutarch, Alexander The Great, 41.6 (1st cent. CE - 2nd cent. CE)
|
40. Plutarch, Lucullus, 10.2, 12.1, 23.3 (1st cent. CE - 2nd cent. CE)
|
41. Plutarch, Romulus, 2.5 (1st cent. CE - 2nd cent. CE)
| 2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them. |
|
42. Plutarch, Themistocles, 30.1-30.2 (1st cent. CE - 2nd cent. CE)
|
43. Ps.-Philo, Biblical Antiquities, 9.5, 21.1, 43.5 (1st cent. CE - 2nd cent. CE)
|
44. Tosefta, Sotah, 13.5-13.6 (1st cent. CE - 2nd cent. CE)
|
45. Anon., Acts of Thomas, 59 (2nd cent. CE - 3rd cent. CE)
| 59. All the people therefore believed and gave their souls obediently unto the living God and Christ Jesus, rejoicing in the blessed works of the Most High and in his holy service. And they brought much money for the service of the widows: for the apostle had them gathered together in the cities, and unto all of them he sent provision by his own ministers (deacons), both clothes and nourishment. And he himself ceased not preaching and speaking to them and showing that this is Jesus Christ whom the scriptures proclaimed, who is come and was crucified, and raised the third day from the dead. And next he showed them plainly, beginning from the prophets, the things concerning the Christ, that it was necessary that he should come, and that in him should be accomplished all things that were foretold of him. And the fame of him went forth into all the cities and countries, and all that had sick or them that were oppressed by unclean spirits brought them, and some they laid in the way whereby he should pass, and he healed them all by the power of the Lord. Then all that were healed by him said with one accord: Glory be to thee, Jesu, who hast granted us all alike healing through thy servant and apostle Thomas. And now being whole and rejoicing, we beseech thee that we may be of thy flock, and be numbered among thy sheep; receive us therefore, Lord, and impute not unto us our transgressions and our former faults which we committed being in ignorance. |
|
46. Anon., Acts of Andrew, 14 (2nd cent. CE - 3rd cent. CE)
|
47. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE)
|
48. Justin, Dialogue With Trypho, 40-41, 20 (2nd cent. CE - 2nd cent. CE)
| 20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20 |
|
49. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. bto a bonfire,where the fire is in the center band pots surround it.Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: bHowshould bthe bed of Torah scholarsbe kept? He replied: It is acceptable bas long as thereis bnothing except sandals beneath it during the summer, and shoesbeneath it bduring the rainy season,i.e., winter. bAndthe bed bof an ignoramusis bsimilar to a cluttered [ ibalus /i] storehouse,as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. bRabbi Bena’a was markingburial bcavesfor the purpose of helping to prevent the contracting of ritual impurity. bWhen he arrived at the cave of Abraham,i.e., the Cave of Machpelah, bhe encountered Eliezer,the bservantof bAbraham, who was standing before the entrance.Rabbi Bena’a bsaid to him: What is Abraham doingat this moment? Eliezer bsaid to him:He is blying in the arms of Sarah, and she is examining his head. /b,Rabbi Bena’a bsaid to him: Go tell himthat bBena’a is standing at the entrance,so that he should assume an appropriate position to receive a visitor. Eliezer bsaid to him: Lethim, i.e., Rabbi Bena’a, benter,since bit is known that there is noevil binclination in thishigher bworld,so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He bentered, examinedthe cave in order to measure it, band exited. /b, bWhen he arrived at the cave of Adam the firstman, who is buried in the same area, ba Divine Voice emerged and said: You gazed upon the likeness of My image,i.e., Abraham, who is similar to the image of Adam the first man. bDo not gaze upon My image itself,i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: bBut I need to mark the cave.The voice said to him: bAsthe measurements of the bdimensions of the outercave where Abraham is buried, bsoare the measurements of the bdimensions of the innercave, where Adam is buried. The Gemara notes: bAnd according to the one who saysthat the Cave of Machpelah consists of btwo chambers, thisone babove thatone, not two adjacent chambers, the voice said: bAsthe measurements of the bdimensions of the uppercave where Abraham is buried, bsoare the measurements of the bdimensions of the lowercave. Therefore, there is no need to measure it., bRabbi Bena’a says: I gazed at his,Adam’s, btwo heels, andthey shone so brightly that bthey are similar to two suns.Along these lines, the Gemara states that ballpeople bcompared to Sarahare blike a monkey compared to a human,as Sarah was exceedingly beautiful; bSarah compared to Eveis blike a monkey compared to a human; Eve compared to Adamis blike a monkey compared to a human;and bAdam compared to the Divine Presenceis blike a monkey compared to a human. /b,It was also stated that bthe beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the firstman.,On the topic of burial caves, the Gemara relates that there was ba certain magus [ iamgusha /i] who was rummagingthrough the graves of the bdead. Whenhe barrived at theburial bcave of Rav Tovi bar Mattana,Rav Tovi bgrabbed him by his beardand would not release him. bAbaye came and said toRav Tovi: bI beg of youto brelease him.The magus bcame again in another year,and Rav Tovi bgrabbed him by his beard. Abaye cameand requested that he release him, but Rav Tovi bdid not release him, untilAbaye bbrought a scissors and cut his beard. /b,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was ba certainindividual bwho said tohis family before he died: bA barrel of earth to one of my sons, a barrel of bones to one of my sons,and ba barrel of wadsof wool bto one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’afor guidance. Rabbi Bena’a bsaid to them: Do you have landthat your father left as an inheritance? bThey said to him: Yes.He asked: bDo you have livestockthat your father left as an inheritance? They said: bYes.He asked: bDo you have quilts [ ibistarkei /i]that your father left as an inheritance? They said: bYes.He said to them: bIf so, this is what he said to you,i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was ba certain man who heard his wife saying to her daughter: Why do you not act clandestinelywhen you engage bin forbiddensexual intercourse? bThat woman has,i.e., I have, bten sons, and I have only one from your father,and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, bwhenthat man bwas dying he said tohis family: bAll of my propertyis left bto one son. /b, bThey did not knowto bwhich of themhe intended to leave his property. bThey came before Rabbi Bena’afor guidance, and bhe said tothe sons: bGo strike your father’s grave, until he rises and reveals to you to which of you he lefthis property. bThey all went,but bthatone bwho was his son did not go.Rabbi Bena’a bsaid to them: All ofthe bproperty belongs to thisson who did not go. The other brothers were angry. bThey went and slandered [ iakhlu kuretza /i]Rabbi Bena’a in bthe king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without anyevidence. The king’s guards bbroughtRabbi Bena’a band imprisoned him. /b, bThe wife ofRabbi Bena’a bwentand bsaid tothe guards: bI had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water andgive their bfriends to drink from him, and they have not paid mehis bvalue nor have they rented him. /b, bThey did not know what she was saying to them. They said: Let us bring the wiseman bof the Jews, and let him saywhat she meant. bThey called Rabbi Bena’a,and bhe said to them: She spoke to you of a water skin [ izarnuka /i].In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. bThey said: Sincehe is bso wise, lethim bsit at the gatewhere the judges congregate band render judgment. /b,Rabbi Bena’a bsaw that it was written upon the gate [ ibe’abbula /i]: Any judge who is summoned to judgment is not considered a judge,as judges must be above reproach. bHe said to them: If that is so,then if ba person comes from elsewhere /b |
|
50. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 86a. חכים יתקרי ורבי לא יתקרי ואסו דרבי על ידו תהא רבי ור' נתן סוף משנה רב אשי ורבינא סוף הוראה,וסימנך (תהלים עג, יז) עד אבוא אל מקדשי אל אבינה לאחריתם,אמר רב כהנא אישתעי לי רב חמא בר ברתיה דחסא רבה בר נחמני אגב שמדא נח נפשיה אכלו ביה קורצא בי מלכא אמרו איכא חד גברא ביהודאי דקא מבטל תריסר אלפי גברי מישראל ירחא בקייטא וירחא בסתוא מכרגא דמלכא,שדרו פריסתקא דמלכא בתריה ולא אשכחיה ערק ואזל מפומבדיתא לאקרא מאקרא לאגמא ומאגמא לשחין ומשחין לצריפא ומצריפא לעינא דמים ומעינא דמים לפומבדיתא בפומבדיתא אשכחיה איקלע פריסתקא דמלכא לההוא אושפיזא דרבה קריבו תכא קמיה ואשקוהו תרי כסי ודליוה לתכא מקמיה הדר פרצופיה לאחוריה,אמרו ליה מאי נעביד ליה גברא דמלכא הוא אמר להו קריבו תכא לקמיה ואשקיוהו חד כסא ודליוהו לתכא מקמיה ולתסי עבדו ליה הכי ואתסי אמר מידע ידענא דגברא דקא בעינא הכא הוא בחיש אבתריה ואשכחיה אמר אזלינא מהא אי מקטל קטלו לההוא גברא לא מגלינא ואי נגידי מנגדין ליה מגלינא,אתיוהו לקמיה עייליה לאדרונא וטרקיה לבבא באנפיה בעא רחמי פרק אשיתא ערק ואזיל לאגמא הוה יתיב אגירדא דדקולא וקא גריס קא מיפלגי במתיבתא דרקיעא אם (ויקרא יג, ב) בהרת קודמת לשער לבן טמא ואם שער לבן קודם לבהרת טהור,ספק הקב"ה אומר טהור וכולהו מתיבתא דרקיעא אמרי טמא ואמרי מאן נוכח נוכח רבה בר נחמני דאמר רבה בר נחמני אני יחיד בנגעים אני יחיד באהלות,שדרו שליחא בתריה לא הוה מצי מלאך המות למקרב ליה מדלא הוה קא פסיק פומיה מגרסיה אדהכי נשב זיקא ואויש ביני קני סבר גונדא דפרשי הוא אמר תינח נפשיה דההוא גברא ולא ימסר בידא דמלכותא,כי הוה קא ניחא נפשיה אמר טהור טהור יצאת בת קול ואמרה אשריך רבה בר נחמני שגופך טהור ויצאתה נשמתך בטהור נפל פתקא מרקיעא בפומבדיתא רבה בר נחמני נתבקש בישיבה של מעלה נפקו אביי ורבא וכולהו רבנן לאיעסוקי ביה לא הוו ידעי דוכתיה אזלו לאגמא חזו צפרי דמטללי וקיימי אמרי שמע מינה התם הוא,ספדוהו תלתא יומי ותלתא לילותא נפל פתקא כל הפורש יהא בנידוי ספדוהו שבעה יומי נפל פתקא לכו לביתכם לשלום,ההוא יומא דנח נפשיה דלייה זעפא ודרי לההוא טייעא כי רכיב גמלא מהאי גיסא דנהר פפא ושדייה בהך גיסא אמר מאי האי אמרי ליה נח נפשיה דרבה בר נחמני אמר לפניו רבונו של עולם כולי עלמא דידך הוא ורבה בר נחמני דידך את דרבה ורבה דידך אמאי קא מחרבת ליה לעלמא נח זעפא,רבי שמעון בן חלפתא בעל בשר הוה יומא חד הוה חמימא ליה הוה סליק ויתיב אשינא דטורא אמר לה לברתיה בתי הניפי עלי במניפא ואני אתן ליך ככרין דנרד אדהכי נשבא זיקא אמר כמה ככרין דנרד למרי דיכי,הכל כמנהג המדינה וכו' הכל לאתויי מאי לאתויי באתרא דנהיגי מכרך ריפתא ומשתה אנפקא דאי אמר להו קדימו ואייתי לכו אמרו לו לא כל כמינך,מעשה ברבן יוחנן בן מתיא שאמר לבנו צא ושכור וכו' מעשה לסתור חסורי מחסרא והכי קתני ואם פסק להן מזונות | 86a. bshall be called a wise [ iḥakim /i]physician, bbut he shall not be called rabbi, and RabbiYehuda HaNasi’s bconvalescence shall be through him.I also saw written there: bRabbiYehuda HaNasi band Rabbi Natanare bthe end of the Mishna,i.e., the last of the itanna’im /i, the redactors of the Mishna. bRav Ashi and Ravinaare bthe end of instruction,i.e., the end of the period of the iamora’im /i, the redacting of the Talmud, which occurred after the period of the itanna’im /i., bAnd your mnemonicto remember that Rav Ashi and Ravina redacted the Talmud is the verse: b“Until I entered into the sanctuary [ imikdashei /i] of God, and considered [ iavina /i] their end”(Psalms 73:17). The sanctuary, imikdashei /i, alludes to Rav Ashi, while the term iavinaalludes to Ravina, which is a contraction of Rav Avina. The phrase: Their end, is interpreted as a reference to the redacting of the Talmud.,§ The Gemara relates another story discussing the greatness of the Sages. bRav Kahana said: Rav Ḥama, son of the daughter of Ḥasa, told methat bRabba bar Naḥmani died due tothe fear of a decree of religious bpersecution.The Gemara explains: His enemies baccused him [ iakhalu beih kurtza /i]of disloyalty bin the king’s palace,as they bsaid: There is one man fromamong bthe Jews who exempts twelve thousand Jewish men from the king’s head taxtwo months a year, bone month in the summer and one month in the winter.Since many people would study in Rabba’s study hall during the months of Adar and Elul, he was being blamed for preventing those people from working during those months., bThey sent a messenger [ iperistaka /i] of the king after him, but hewas bnotable to bfind him.Rabba bar Naḥmani bfled and went from Pumbedita to Akra, from Akra to Agma, from Agma to Shiḥin, from Shiḥin to Tzerifa, from Tzerifa to Eina Demayim, and from Eina Demayimback bto Pumbedita.Ultimately, bhe was found in Pumbedita,as bthe king’s messenger arrivedby chance bat that same inn where Rabbabar Naḥmani was hiding. The inn attendants bplaced a tray beforethe messenger band gave him two cups to drink. Theythen bremoved the tray from before him and his face wasmiraculously bturned backward. /b,The attendants bsaid toRabba bar Naḥmani: bWhat should we do with him? He is the king’s man,and we cannot leave him like this. Rabba bar Naḥmani bsaid to them: Place a tray before him and give him one cup to drink, andthen bremove the tray from before him and he will be healed. They did this, and he was healed.The messenger bsaid: I am certain that the man I seek is here,as this unnatural event must have befallen me on his account. bHe searched forRabba bar Naḥmani band foundout where he was. The messenger bsaidthat they should tell Rabba bar Naḥmani: bI will leave thisinn and will not disclose your location. Even bif they will kill that man,i.e., me, bI will not discloseyour location. bBut if they will beat him,me, bI will discloseyour whereabouts, as I cannot bear being tortured.,With that guarantee, bthey broughtRabba bar Naḥmani bbeforethe messenger. bThey took him intoa small bvestibule [ ile’idrona /i] and closed the door before him.Rabba bar Naḥmani bprayed for mercy,and bthe wall crumbled. He fled and went tohide in ba swamp. He was sitting on the stump of a palmtree band studyingTorah alone. At that moment, the Sages bin the heavenly academy were disagreeingwith regard to a ihalakhaof leprosy. In general, a leprous spot includes two signs of impurity, a bright white spot and a white hair. The basic ihalakhais that bifthe bsnow-white leprous sore [ ibaheret /i] preceded the white hairthen the afflicted person is britually impure, but if the white hair preceded the ibaheret /i,he is bpure. /b,The heavenly debate concerned a case of buncertaintyas to which came first, the spot or the hair. bThe Holy One, Blessed be He, says:The individual is bpure, but everyother member of bthe heavenly academy says:He is bimpure. And they said: Who can arbitratein this dispute? They agreed that bRabba bar Naḥmanishould barbitrate, as Rabba bar Naḥmanionce bsaid: I am preeminent inthe ihalakhotof bleprosyand bI am preeminent inthe ihalakhotof ritual impurity imparted by btents. /b, bThey sent a messengerfrom heaven bafter himto take his soul up to the heavenly academy, but bthe Angel of Death was unable to approachRabba bar Naḥmani, bas his mouth did not cease from hisTorah bstudy. In the meantime, a wind blew and howled between the branches.Rabba bar Naḥmani bthoughtthat the noise was due to ban infantry battalion [ igunda /i]about to capture him. bHe said: Let that man,i.e., me, bdie and not be given over to the hands of the government.The Angel of Death was therefore able to take his soul., bAs he was dying, he saidin response to the dispute in heaven: It is bpure;it is bpure. A Divine Voice emergedfrom heaven band said: Happy are you, Rabba bar Naḥmani, as your body is pure and your soul leftyou bwiththe word: bPure. A note [ ipitka /i] fell from heavenand landed binthe academy of bPumbedita.The note read: bRabba bar Naḥmani was summoned to the heavenly academy,i.e., he has died. bAbaye and Rava and all of theother bRabbis went out to tend to hisburial; however, bthey did not know the location of hisbody. bThey went to the swampand bsaw birds forming a shade and hoveringover a certain spot. The Rabbis bsaid:We can bconclude from thisthat bhe is there. /b,The Rabbis blamented him for three days and three nights. A note fellfrom heaven, upon which was written: bAnyone who removes himselffrom the lamentations bshall be ostracized.Accordingly, bthey lamented himfor bseven days.Another bnote fellfrom heaven, stating: bGo to your homes in peace. /b,On bthat day whenRabba bar Naḥmani bdied, a hurricane lifted a certain Arab [ itaya’a /i]merchant bwhile he was ridinghis bcamel.The hurricane carried him bfrom one side of the Pappa River and threw him onto the other side. He said: What is this?Those present bsaid to him: Rabba bar Naḥmani has died. He said beforeGod: bMaster of the Universe! The entire world is Yours and Rabba bar Naḥmani isalso bYours. You are to Rabba and Rabba is to You,i.e., you are beloved to each other. If so, bwhy are You destroying the worldon his account? bThe storm subsided. /b,The Gemara concludes its earlier discussion of obese Sages (84a). bRabbi Shimon ben Ḥalafta was obese. One day he wasparticularly bhotand bwent and sat on a mountain boulderto cool himself off. bHe said to his daughter: My daughter, fan me with a fan, andas a gift bI will give you packages of spikenard. In the meantime,a strong bwind blew. He said: How many packages of spikenarddo I owe bto the overseers of thiswind?,§ The Gemara returns to its discussion of the mishna (83a), which teaches that an employer must provide his laborers with sustece, ball in accordance with the regional custom.The Gemara asks: bWhat is addedby the inclusive term: bAll?The Gemara answers: This serves bto include a place where it is customaryfor the laborers to beat bread and drink a quarter-ilog b[ ianpaka /i] of wine. As, ifin such a case the employer were to bsay to them: Arise earlyin the morning band I will bring youthis sustece, so as not to waste work time, bthey may say to him: It is not in your powerto compel us to do so.,§ The mishna teaches that there was ban incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out and hirelaborers for us. His son hired the laborers and stipulated that he would provide sustece for them. The Gemara asks: After the mishna has stated that all practices are in accordance with the regional custom, how can it cite this bincident,which seems bto contradictthe previous ruling, as Rabbi Yoḥa ben Matya and his son did not follow the regional custom? The Gemara answers: The mishna bis incomplete and thisis what it bis teaching:All practices are in accordance with the regional custom, bbut ifthe employer pledged to provide sustece for them |
|
51. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of iShemabegins when the priests immerse before partaking of their iteruma /i. In the iTosefta /i, it was taught that Rabbi Meir holds that one begins to recite iShemafrom when people enter to eat their meal on Shabbat eve. One opinion of bRabbi Meirseems to bcontradictanother opinion of bRabbi Meir /b. The Gemara responds: bTwo itanna’im /i,students of Rabbi Meir, expressed different opinions bin accordance with Rabbi Meir’sopinion.,So too, the opinion bof Rabbi Eliezercited in the mishna bcontradictsthe opinion bof Rabbi Eliezercited in the ibaraita /i. In the mishna, Rabbi Eliezer holds that the time for the recitation of iShemabegins with the emergence of the stars: From the time when the priests enter to partake of their iteruma /i, while in the ibaraita /i, he states that the time for the recitation of iShemabegins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either btwo itanna’imexpressed different opinions bin accordance with Rabbi Eliezer’sopinion, bor if you wish, sayinstead that bthe first clauseof the mishna, according to which we begin to recite iShemawhen the priests enter to partake of their iteruma /i, bis notactually bRabbi Eliezer’sopinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening iShema buntil the end of the first watch.These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( iTosefot HaRosh /i)?, bWhat does Rabbi Eliezeractually bhold? If he holds that the night consists of three watches, let him sayexplicitly that one recites the evening iShema buntil the fourth hour. If he holds that the night consists of four watches, let him sayexplicitly buntil the third hour. /b,The Gemara responds: bActually,Rabbi Eliezer bholds that the night consists of three watches,and he employs this particular language of watches bin order to teach us: There are watches in heaven and there are watches on earth;just as our night is divided into watches, so too is the night in the upper worlds. bAs it was taughtin a ibaraita /i: bRabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lionin pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, bas it is stated: “The Lord roars [ iyishag /i] from on high, from His holy dwelling He makes His voice heard. He roars mightily[ishaog yishag/b] bover His dwelling place,He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root ishin-alef-gimmelin this verse correspond to the three watches of the night., bAnd signs ofthe transition between each of bthesewatches in the upper world can be sensed in this world: In bthe first watch, the donkey brays;in bthe second, dogs bark;and in bthe thirdpeople begin to rise, ba baby nurses from its mother’s breast and a wife converses with her husband. /b,With regard to these earthly manifestations of the three heavenly watches as established in the ibaraita /i, the Gemara asks: bWhat did Rabbi Eliezer enumerate? Ifhe benumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It iswhen beveningbegins; an additional sign is superfluous. bIf he enumerated the end of the watches, why do I need a sign for the end of the last watch? It iswhen bdaybegins; an additional sign is similarly superfluous.,The Gemara answers: bRather, he enumeratedthe signs for bthe end of the first watch and the beginning of the last watch,both of which require a sign, as well as bthe middle of the middlewatch. bAnd if you wish, sayinstead: bHe enumerated the ends of allof the watches. bAnd if you saythat a sign indicating the end of the bfinalwatch bis unnecessarybecause it is day, nevertheless, that sign is useful., bWhat is the practical ramificationof this sign? It is relevant bto one who recites iShema bwhile lying in a dark house,who cannot see the dawn and bwho does not know when the time for reciting iShema /iarrives. That person is provided with a sign that bwhen a woman speaks with her husband and a baby nurses from its mother’s breast,the final watch of the night has ended and bhe must rise and recite iShema /i., bRav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion,because the Temple service was connected to the changing of these watches ( iTosefot HaRosh /i), band says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: bIt was taughtin a ibaraitathat bRabbi Yosei said: I was once walking along the road when I enteredthe bruinsof an old, abandoned building bamong the ruins of Jerusalemin order bto pray.I noticed that bElijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished prayingand exited the ruin, Elijah bsaid to me,deferentially as one would address a Rabbi: bGreetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. AndElijah bsaid to me: My son, why did you enter this ruin? I said to him:In order bto pray. AndElijah bsaid to me: You should have prayed on the road. And I said to him:I was unable to pray along the road, because bI was afraid that I might be interrupted by travelersand would be unable to focus. Elijah bsaid to me: You should have recited the abbreviated prayerinstituted for just such circumstances.,Rabbi Yosei concluded: bAt that time,from that brief exchange, bI learned from him, three things: I learned that one may not enter a ruin; and I learnedthat one need not enter a building to pray, but bhe may pray along the road; and I learned that one who prays along the road recites an abbreviated prayerso that he may maintain his focus., bAndafter this introduction, Elijah bsaid to me: What voice did you hear in that ruin? br bI responded: I heard a Heavenly voice,like an echo of that roar of the Holy One, Blessed be He (Maharsha), bcooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.br bAndElijah bsaid to me:By byour life and by your head, not onlydid that voice bcry out in that moment, but it cries out three times each and every day. Moreover,any time that God’s greatness is evoked, such as bwhen Israel enters synagogues and study halls and answersin the ikaddishprayer, bMay His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house.When the Temple stood, this praise was recited there, but now: bHowgreat is the pain of bthe father who exiled his children, and woe to the children who were exiled from their father’s table,as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., bThe Sages taught, for three reasons one may not enter a ruin: Because of suspicionof prostitution, bbecausethe ruin is liable to bcollapse,and bbecause of demons.Three separate reasons seem extraneous, so the Gemara asks: Why was the reason bbecause of suspicionnecessary? bLet this ihalakha bbe derived because of collapse. /b |
|
52. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. bThiscase is referring bto words of Torah,while bthatcase is referring bto commerce. With regard to words of Torah, they weretrustworthy; bwith regard to commerce, they were not. /b,§ The Gemara returns to the topic of the Design of the Divine Chariot. bThe Sages taught: An incidentoccurred binvolving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, andhis student, bRabbi Elazar ben Arakh, was riding a donkey behind him.Rabbi Elazar bsaid to him: My teacher, teach me one chapter in the Design of theDivine bChariot. He said to him:Have bI not taught you: And one may notexpound the Design of the Divine Chariot bto an individual, unless he is a Sage who understands on his own accord?Rabbi Elazar bsaid to him: My teacher, allow me to say before you one thing that you taught me.In other words, he humbly requested to recite before him his own understanding of this issue. bHe said to him: Speak. /b, bImmediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrappedhis head in his cloak in a manner of reverence, band sat on a stone under an olive tree.Rabbi Elazar bsaid to him: My teacher, for what reason did you alight from the donkey? He said:Is it bpossible thatwhile byou are expounding the Design of theDivine bChariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh beganto discuss bthe Design of theDivine bChariot and expounded, and fire descended from heaven and encircled all the trees in the field, and allthe trees bbegan reciting song. /b, bWhat song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord”(Psalms 148:7–14). bAn angel responded from the fire, saying: This is the very Design of theDivine bChariot,just as you expounded. bRabban Yoḥa ben Zakkai stood and kissedRabbi Elazar ben Arakh bon his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a sonlike you, bwho knowshow bto understand, investigate, and expound the Design of theDivine bChariot. There are some who expoundthe Torah’s verses bwell but do not fulfillits imperatives bwell,and there are some bwho fulfillits imperatives bwell but do not expoundits verses bwell,whereas byou expoundits verses bwell and fulfillits imperatives bwell. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b,The Gemara relates: bAnd whenthese bmatters,this story involving his colleague Rabbi Elazar ben Arakh, bwere recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of theDivine bChariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice,when there are no clouds in the sky. Yet the bheavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b, bRabbi Yosei the Priest went and recitedthese bmatters before Rabban Yoḥa ben Zakkai,who bsaidto him: bHappy areall of byou, and happy arethe mothers bwho gave birth to you; happy are my eyes that saw this,students such as these. bAs for you and I,I saw bin my dreamthat bwe were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here,for blarge halls[iteraklin/b] band pleasant couches are made up for you. You, your students, and the students of your students are invited tothe bthird group,those who will merit to welcome the Divine Presence.,The Gemara poses a question: bIs that so? But isn’t it taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: bRabbi Yehoshua lecturedon these bmatters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua;and bḤaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not includedin the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those bwho lectured and werealso blectured to were included;but those bwho lectured and were not lectured to were not included.The Gemara asks: bBut wasn’tthere bḤaya ben Ḥakhinai, who was not lectured to, andyet bhe is included?The Gemara answers: Ḥaya ben Ḥakhinai bactually lectured before one who lecturedin front of his own rabbi, so he was also included in this list.,§ bThe Sages taught: Four entered the orchard [ ipardes /i],i.e., dealt with the loftiest secrets of Torah, band they are as follows: Ben Azzai; and ben Zoma; iAḥer /i,the other, a name for Elisha ben Avuya; band Rabbi Akiva. Rabbi Akiva,the senior among them, bsaid to them: When,upon your arrival in the upper worlds, byou reach pure marble stones, do not say: Water, water,although they appear to be water, bbecause it is stated: “He who speaks falsehood shall not be established before My eyes”(Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: bBen Azzai glimpsedat the Divine Presence band died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones”(Psalms 116:15). bBen Zoma glimpsedat the Divine Presence band was harmed,i.e., he lost his mind. bAnd with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it”(Proverbs 25:16). iAḥerchopped down the shootsof saplings. In other words, he became a heretic. bRabbi Akiva came out safely. /b,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: bThey asked ben Zoma: What isthe ihalakhawith regard to bcastrating a dog?The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. bHe said to them:The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor bshall you do so in your land”(Leviticus 22:24), from which we learn: With regard to banyanimal bthat is in your land, you shall not dosuch a thing. bTheyalso basked ben Zoma:A woman considered bto be a virgin who became pregt, what isthe ihalakha /i? bA High Priestmay marry only a virgin; is he permitted to marry her? The answer depends on the following: bAre we concerned forthe opinion of bShmuel? Shmuel says: /b |
|
53. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 12a. תניא נמי הכי ועוד שנה אחרת לבבל ועמד דריוש והשלימה,אמר רבא אף דניאל טעה בהאי חושבנא דכתיב (דניאל ט, ב) בשנת אחת למלכו אני דניאל בינותי בספרים מדקאמר בינותי מכלל דטעה,מ"מ קשו קראי אהדדי כתיב (ירמיהו כט, י) מלאות לבבל וכתיב (דניאל ט, ב) לחרבות ירושלם,אמר רבא לפקידה בעלמא והיינו דכתיב (עזרא א, ב) כה אמר כורש מלך פרס כל ממלכות הארץ נתן לי ה' אלהי השמים והוא פקד עלי לבנות לו בית בירושלם,דרש רב נחמן בר רב חסדא מאי דכתיב (ישעיהו מה, א) כה אמר ה' למשיחו לכורש אשר החזקתי בימינו וכי כורש משיח היה אלא א"ל הקב"ה למשיח קובל אני לך על כורש אני אמרתי הוא יבנה ביתי ויקבץ גליותי והוא אמר (עזרא א, ג) מי בכם מכל עמו ויעל:,(אסתר א, ג) חיל פרס ומדי הפרתמים וכתיב למלכי מדי ופרס אמר רבא אתנויי אתנו בהדדי אי מינן מלכי מינייכו איפרכי ואי מינייכו מלכי מינן איפרכי,(שם, ד) בהראותו את עושר כבוד מלכותו א"ר יוסי בר חנינא מלמד שלבש בגדי כהונה כתיב הכא יקר תפארת גדולתו וכתיב התם (שמות כח, ב) לכבוד ולתפארת,(שם, ה) ובמלאות הימים האלה וגו' רב ושמואל חד אמר מלך פיקח היה וחד אמר מלך טיפש היה מאן דאמר מלך פיקח היה שפיר עבד דקריב רחיקא ברישא דבני מאתיה כל אימת דבעי מפייס להו ומאן דאמר טיפש היה דאיבעי ליה לקרובי בני מאתיה ברישא דאי מרדו ביה הנך הני הוו קיימי בהדיה,שאלו תלמידיו את רשב"י מפני מה נתחייבו שונאיהן של ישראל שבאותו הדור כליה אמר להם אמרו אתם אמרו לו מפני שנהנו מסעודתו של אותו רשע אם כן שבשושן יהרגו שבכל העולם כולו אל יהרגו אמרו לו אמור אתה אמר להם מפני שהשתחוו לצלם,אמרו לו וכי משוא פנים יש בדבר אמר להם הם לא עשו אלא לפנים אף הקב"ה לא עשה עמהן אלא לפנים והיינו דכתיב (איכה ג, לג) כי לא ענה מלבו:,(שם) בחצר גנת ביתן המלך רב ושמואל חד אמר הראוי לחצר לחצר הראוי לגינה לגינה הראוי לביתן לביתן וחד אמר הושיבן בחצר ולא החזיקתן בגינה ולא החזיקתן עד שהכניסן לביתן והחזיקתן במתניתא תנא הושיבן בחצר ופתח להם שני פתחים אחד לגינה ואחד לביתן,(שם, ו) חור כרפס ותכלת מאי חור רב אמר חרי חרי ושמואל אמר מילת לבנה הציע להם כרפס אמר ר' יוסי בר חנינא כרים של פסים,על גלילי כסף ועמודי שש מטות זהב וכסף תניא ר' יהודה אומר הראוי לכסף לכסף הראוי לזהב לזהב אמר לו ר' נחמיה א"כ אתה מטיל קנאה בסעודה אלא הם של כסף ורגליהן של זהב,בהט ושש א"ר אסי אבנים שמתחוטטות על בעליהן וכן הוא אומר (זכריה ט, טז) אבני נזר מתנוססות על אדמתו,ודר וסוחרת רב אמר דרי דרי ושמואל אמר אבן טובה יש בכרכי הים ודרה שמה הושיבה באמצע סעודה ומאירה להם כצהרים דבי רבי ישמעאל תנא שקרא דרור לכל בעלי סחורה,(שם, ז) והשקות בכלי זהב וכלים מכלים שונים משונים מיבעי ליה אמר רבא יצתה בת קול ואמרה להם ראשונים כלו מפני כלים ואתם שונים בהם ויין מלכות רב אמר רב מלמד שכל אחד ואחד השקהו יין שגדול הימנו בשנים,(שם, ח) והשתיה כדת (אין אונס) מאי כדת א"ר חנן משום ר"מ כדת של תורה מה דת של תורה אכילה מרובה משתיה אף סעודתו של אותו רשע אכילה מרובה משתיה,אין אונס אמר רבי אלעזר מלמד שכל אחד ואחד השקהו מיין מדינתו לעשות כרצון איש ואיש אמר רבא לעשות כרצון מרדכי והמן, מרדכי דכתיב איש יהודי המן איש צר ואויב,(שם, ט) גם ושתי המלכה עשתה משתה נשים בית המלכות בית הנשים מיבעי ליה אמר רבא שניהן לדבר עבירה נתכוונו היינו דאמרי אינשי איהו בקרי ואתתיה | 12a. bThis is also taughtin a ibaraita /i, as an indication that the years counted were only partial years: bAndwhen Belshazzar was killed, bthere was still another yearleft bfor Babyloniabefore the reckoning of the seventy years was completed. bAndthen bDarius arose and completed it.Although seventy years were previously counted according to Belshazzar’s count, from the exile of Jehoiakim, because the years were only partial, there was still one year left in order to complete those seventy years., bRava said: Daniel also erred in this calculation, as it is written: “In the first year of his reign, I, Daniel, meditated in the booksover the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years” (Daniel 9:2). bFromthe fact bthat he said “I meditated,”a term indicating recounting and calculating, bit can be inferred that he hadpreviously berred. /b,The Gemara comments: bIn any case, the verses contradict each otherwith regard to how the seventy years should be calculated. In one verse bit is written:“After seventy years bare accomplished for BabyloniaI will remember [ iefkod /i] you, and perform My good word toward you, in causing you to return to this place” (Jeremiah 29:10), which indicates that the seventy years should be counted from the Babylonian exile. bAndin another verse bit is written:“That he would accomplish bfor the desolations of Jerusalemseventy years” (Daniel 9:2), indicating that the seventy years are calculated from the destruction of Jerusalem., bRava saidin response: The seventy years that “are accomplished for Babylonia” were bonly for being remembered [ ilifekida /i],as mentioned in the verse, allowing the Jews to return to Eretz Yisrael but not to build the Temple. bAnd this is as it is writtenwith regard to Cyrus’s proclamation permitting the Jewish people’s return to Eretz Yisrael, in the seventieth year of the Babylonian exile: b“Thus says Cyrus king of Persia: The Lord, God of heaven, has given me all the kingdoms of the earth; and He has charged [ ipakad /i] me to build Him a house in Jerusalem”(Ezra 1:2). The verse makes use of the same root, ipeh-kuf-dalet /i, heralding the return to Jerusalem to build the Temple, but not its actual completion.,Apropos its mention of Cyrus, the Gemara states that bRav Naḥman bar Rav Ḥisda interpreted homileticallya verse concerning Cyrus: bWhat isthe meaning of that bwhich is written: “Thus says the Lord to His anointed, to Cyrus, whose right hand I have held”(Isaiah 45:1), which seemingly is referring to Cyrus as God’s anointed? bNow was CyrusGod’s anointed one, i.e., the bMessiah,that the verse should refer to him in this manner? bRather,the verse should be understood as God speaking to the Messiah with regard to Cyrus: bThe Holy One, Blessed be He, said to the Messiah: I am complaining to you about Cyrus,who is not acting in accordance with what he is intended to do. bI had said: “He shall build My House and gather My exiles”(see Isaiah 45:13), but he did not carry this out. bRather, he said: “Whoever is among you of all His people…let him go upto Jerusalem” (Ezra 1:3). He gave permission to return to Israel, but he did no more than that.,§ The Gemara returns to its interpretations of verses in the Megilla. The Megilla mentions that among those invited to the king’s feast were: b“The army of Persia and Media, the noblesand princes of the provinces” (Esther 1:3), band it is writtennear the conclusion of the Megilla: “In the book of chronicles bof the kings of Media and Persia”(Esther 10:2). Why is Persia mentioned first at the beginning of the Megilla, while later in the Megilla, Media is mentioned first? bRava saidin response: These two peoples, the Persians and the Medes, bstipulated with each other,saying: bIf the kingswill come bfrom us, the ministerswill come bfrom you; and if the kingswill come bfrom you, the ministerswill come bfrom us.Therefore, in reference to kings, Media is mentioned first, whereas in connection with nobles and princes, Persia is given priority.,The verse states: b“When he showed the riches of his glorious [ ikevod /i] kingdomand the honor of his majestic [ itiferet /i] greatness” (Esther 1:4). bRabbi Yosei bar Ḥanina said: This teaches thatAhasuerus bwore the priestly vestments.Proof for this assertion may be adduced from the fact that the same terms are written with regard to the priestly vestments, as bit is written here:“The riches of his glorious [ ikevod /i] kingdom and bthe honor of his majestic [ itiferet /i] greatness.” And it is written there,with regard to the priestly garments: b“For glory [ ikavod /i] and for majesty [ itiferet /i]”(Exodus 28:2).,The verse states: b“And when these days were fulfilled,the king made a feast for all the people that were present in Shushan the capital” (Esther 1:5). bRav and Shmueldisagreed as to whether this was a wise decision. bOne said:Ahasuerus arranged a feast for the residents of Shushan, the capital, after the feast for foreign dignitaries that preceded it, as mentioned in the earlier verses, indicating that bhe was a clever king. Andthe other bone said:It is precisely this that indicates that bhe was a foolish king. The one who saidthat this proves that bhe was a clever kingmaintains bthat he acted well when he first brought close thosemore bdistantsubjects by inviting them to the earlier celebration, bas he could appease the residents of hisown bcity whenever he wished. And the one who saidthat bhe was foolishmaintains bthat he should have invited the residents of his city first, so that if thosefaraway subjects brebelled against him, thesewho lived close by bwould have stood with him. /b, bThe students of Rabbi Shimon bar Yoḥai asked him: For whatreason bwere the enemies of Jewish people,a euphemism for the Jewish people themselves when exhibiting behavior that is not in their best interests, bin that generation deserving of annihilation? He,Rabbi Shimon, bsaid to them: Saythe answer to your question byourselves. They said to him: It is because they partook of the feast of that wicked one,Ahasuerus, and they partook there of forbidden foods. Rabbi Shimon responded: bIf so, those in Shushan should have been killedas punishment, but bthose in the rest of the world,who did not participate in the feast, bshould not have been killed. They said to him:Then byou sayyour response to our question. bHe said to them: It is because they prostrated before the idolthat Nebuchadnezzar had made, as is recorded that the entire world bowed down before it, except for Haiah, Mishael, and Azariah., bThey said to him:But if it is true that they worshipped idols and therefore deserved to be destroyed, why was a miracle performed on their behalf? bIs there favoritismexpressed by God bhere? He said to them: They did notreally worship the idol, but pretended to bdoso bonly for appearance,acting as if they were carrying out the king’s command to bow before the idol. bSo too, the Holy One, Blessed be He, did notdestroy them but bdidact angry bwith them only for appearance.He too merely pretended to desire to destroy them, as all He did was issue a threat, but in the end the decree was annulled. bAnd this is as it is written: “For He does not afflict from His heartwillingly” (Lamentations 3:33), but only for appearances’ sake.,The verse states: b“In the court of the garden of the king’s palace”(Esther 1:5). bRav and Shmueldisagreed with regard to how to understand the relationship between these three places: Court, garden, and palace: bOne said:The guests were received in different places. bOnewho, according to his stature, was bfit for the courtyardwas brought bto the courtyard; onewho was bfit for the gardenwas brought bto the garden;and bonewho was bfit for the palacewas brought bto the palace. Andthe other bone said: Hefirst bsat them in the courtyard, but it did not hold them,as they were too numerous. He then sat them bin the garden, but it did not hold themeither, buntil he brought them into the palace and it held them.A third understanding bwas taught in a ibaraita /i: He sat them in the courtyard and opened two entranceways for them, one to the garden and one to the palace. /b,The verse states: “There were hangings of iḥur /i, ikarpas /i, and sky blue”(Esther 1:6). The Gemara asks: bWhat is iḥur /i? Rav said:A fabric fashioned with bmany holes [ iḥarei ḥarei /i],similar to lace. bAnd Shmuel said: He spread out for themcarpets of bwhite wool,as the word iḥavarmeans white. And what is ikarpas /i? Rabbi Yosei bar Ḥanina said: Cushions [ ikarim /i] of velvet [ ipasim /i]. /b,The verse states: b“On silver rods and pillars of marble; the couches were of gold and silver”(Esther 1:6). bIt is taughtin a ibaraita /i: bRabbi Yehuda says:Some couches were of gold and others of silver. bOnewho, according to his stature, was bfit for silversat on a couch of bsilver,and bonewho was bfit for goldsat on one of bgold. Rabbi Neḥemya said to him:This was not done. bIf so, youwould bcast jealousy into the feast,for the guests would be envious of each other. bRather,the couches bthemselveswere made bof silver, and their feetwere made bof gold. /b,The verse continues: “Upon a pavement of ibahatand marble”(Esther 1:6). bRabbi Asi saidwith regard to the definition of ibahat /i: These are bstones that ingratiate themselves with their owners,as they are precious stones that people are willing to spend large amounts of money to acquire. bAnd similarly, it stateselsewhere that the Jewish people will be likened to precious stones: “And the Lord their God shall save them in that day as the flock of His people; for they shall be as b“the stones of a crown, glittering over His land”(Zechariah 9:16).,The verse concludes: b“And idarand isoḥaret /i”(Esther 1:6). bRav said: iDarmeans bmany rows [ idarei darei /i]around. Similarly, isoḥaretis derived from iseḥor seḥor /i, around and around, meaning that the floor was surrounded with numerous rows of ibahatand marble stones. bAnd Shmuel said:There is ba precious stone in the seaports, and its name is idara /i,and Ahasuerus bplaced it in the center ofthe bfeast, and it illuminatedthe festivities bfor them asthe sun illuminates the world bat midday.He explains that the word isoḥaretis derived from itzohar /i, a light. A scholar from bthe school of Rabbi Yishmael taughta ibaraita /i: This means bthat he proclaimed a remission for all the merchants,absolving them from paying their taxes, understanding that the word idarderives from ideror /i, freedom, and isoḥaretfrom isoḥer /i, merchant.,The verse states: b“And they gave them drink in vessels of gold, the vessels being diverse [ ishonim /i] from one another”(Esther 1:7). The Gemara asks: Why does the verse use the term ishonimto express that they are different? bIt should have saidthe more proper term imeshunim /i. Rava said: A Divine Voice issued forth and said to them: The early ones,referring to Belshazzar and his people, bwere destroyed becausethey used bthese vessels,the vessels of the Temple, bandyet byou use them again [ ishonim /i]?The verse continues: b“And royal wine in abundance [ irav /i]”(Esther 1:7). bRav said: This teaches that each and everyguest at the feast bwas pouredwell-aged bwine that was older [ irav /i] than himself in years. /b,The verse states: b“And the drinking was according to the law; none did compel”(Esther 1:8). The Gemara asks: bWhat isthe meaning of b“according to the law”? Rabbi Ḥa said in the name of Rabbi Meir:The drinking was baccording to the law of the Torah. Just as,according to bthe law of the Torah,with regard to offerings, bthe foodsacrificed on the altar bis greaterin quantity bthan the drink,for the wine libation is quantitatively much smaller than the sacrificial offerings it accompanies, bso too,at the bfeast of that wicked man, the food was greaterin quantity bthan the drink. /b,The verse states: b“None did compel”(Esther 1:8). bRabbi Elazar said: This teaches that each and everyguest at the feast bwas poureda drink bfrom wine of hisown bcountry,so that he would feel entirely free, as if he were in his home country. The verse continues: b“That they should do according to every man’s pleasure”(Esther 1:8). bRavacommented on the literal meaning of the verse, which is referring to two men, a man and a man [ iish va’ish /i], and bsaid:The man and man whom they should follow indicates bthat they should do according to the wishes of Mordecai and Haman.The two of them served as butlers at the feast, and they were in charge of distributing the wine. Why is the verse interpreted in this way? bMordecaiis called “man,” bas it is written:“There was a certain bJewish man [ iish /i]in Shushan the castle, whose name was Mordecai, the son of Jair” (Esther 2:5). bAnd Hamanis also called man, as it states: b“A man [ iish /i] who is an adversary and an enemy,this evil Haman” (Esther 7:6).,The verse states: b“Also Vashti the queen made a feast for the women, in the royal house,which belonged to King Ahasuerus” (Esther 1:9). The Gemara questions why she held the feast in the royal house, a place of men, rather than in bthe women’s house,where it bshould have been. Rava saidin response: bThe two of them had sinful intentions.Ahasuerus wished to fornicate with the women, and Vashti wished to fornicate with the men. bThisexplains the folk saying bthat people say: He with pumpkins and his wife /b |
|
54. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 88a. לרבנן ח' חסרים עבוד,ת"ש דתניא בסדר עולם ניסן שבו יצאו ישראל ממצרים בארבעה עשר שחטו פסחיהן בחמשה עשר יצאו ואותו היום ע"ש היה ומדריש ירחא דניסן ערב שבת ריש ירחא דאייר חד בשבא וסיון בתרי בשבא קשיא לר' יוסי אמר לך ר' יוסי הא מני רבנן היא,ת"ש רבי יוסי אומר בשני עלה משה וירד בשלישי עלה וירד בד' ירד ושוב לא עלה ומאחר שלא עלה מהיכן ירד אלא ברביעי עלה וירד בחמישי בנה מזבח והקריב עליו קרבן בששי לא היה לו פנאי מאי לאו משום תורה,לא משום טורח שבת דרש ההוא גלילאה עליה דרב חסדא בריך רחמנא דיהב אוריאן תליתאי לעם תליתאי על ידי תליתאי ביום תליתאי בירחא תליתאי כמאן כרבנן:,(שמות יט, יז) ויתיצבו בתחתית ההר א"ר אבדימי בר חמא בר חסא מלמד שכפה הקב"ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו שם תהא קבורתכם א"ר אחא בר יעקב מכאן מודעא רבה לאורייתא אמר רבא אעפ"כ הדור קבלוה בימי אחשורוש דכתיב (אסתר ט, כז) קימו וקבלו היהודים קיימו מה שקיבלו כבר,אמר חזקיה מאי דכתיב (תהלים עו, ט) משמים השמעת דין ארץ יראה ושקטה אם יראה למה שקטה ואם שקטה למה יראה אלא בתחילה יראה ולבסוף שקטה ולמה יראה כדריש לקיש דאמר ריש לקיש מאי דכתיב (בראשית א, לא) ויהי ערב ויהי בקר יום הששי ה' יתירה למה לי מלמד שהתנה הקב"ה עם מעשה בראשית ואמר להם אם ישראל מקבלים התורה אתם מתקיימין ואם לאו אני מחזיר אתכם לתוהו ובוהו:,דרש ר' סימאי בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא של מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע וכיון שחטאו ישראל ירדו מאה ועשרים ריבוא מלאכי חבלה ופירקום שנאמר (שמות לג, ו) ויתנצלו בני ישראל את עדים מהר חורב א"ר חמא בר' חנינא בחורב טענו בחורב פרקו בחורב טענו כדאמרן בחורב פרקו דכתיב ויתנצלו בני ישראל וגו' א"ר יוחנן וכולן זכה משה ונטלן דסמיך ליה ומשה יקח את האהל אמר ר"ל עתיד הקב"ה להחזירן לנו שנאמר (ישעיהו לה, י) ופדויי ה' ישובון ובאו ציון ברנה ושמחת עולם על ראשם שמחה שמעולם על ראשם,אמר רבי אלעזר בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה להן מי גילה לבני רז זה שמלאכי השרת משתמשין בו דכתיב (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברישא עושי והדר לשמוע א"ר חמא ברבי חנינא מ"ד (שיר השירים ב, ג) כתפוח בעצי היער וגו' למה נמשלו ישראל לתפוח לומר לך מה תפוח זה פריו קודם לעליו אף ישראל הקדימו נעשה לנשמע,ההוא צדוקי דחזייה לרבא דקא מעיין בשמעתא ויתבה אצבעתא דידיה תותי כרעא וקא מייץ בהו וקא מבען אצבעתיה דמא א"ל עמא פזיזא דקדמיתו פומייכו לאודנייכו אכתי בפחזותייכו קיימיתו ברישא איבעי' לכו למשמע אי מציתו קבליתו ואי לא לא קבליתו א"ל אנן | 88a. and according bto the Rabbis, they established eightmonths that were blacking. /b,The Gemara cites another objection. bComeand bhearthat bwhich was taughtin a ibaraitain the anthology called iSeder Olam /i:In the month of bNisan during whichthe bJewish people left Egypt, on the fourteenth they slaughtered their Paschallambs, bon the fifteenththey bleftEgypt, band that day was Shabbat eve. Fromthe fact bthatthe bNew Moonof bNisanwas on bShabbat eve,we can infer that the bNew Moonof bIyyarwas on the bfirstday bof the week, andthe New Moon of bSivanwas bonthe bsecondday bof the week.This is bdifficultaccording btothe opinion of bRabbi Yosei,who holds that the New Moon of Sivan was on Sunday. The Gemara answers that bRabbi Yoseicould have bsaid to you: Whoseis the opinion in bthis ibaraita /i? bIt isthe opinion of the bRabbis.Therefore, this ibaraitaposes no difficulty to the opinion of the Rabbi Yosei.,The Gemara cites another objection: bComeand bhearfrom that which was taught, that bRabbi Yosei says: On the secondday of Sivan, bMoses ascendedMount Sinai band descended. On the thirdday, bhe ascended and descended. On the fourthday, bhe descended and did not ascendMount Sinai bagainuntil he was commanded along with all of the Jewish people. bAndthe Gemara asks: How is it possible that he descended on the fourth day? bSince he did not ascend, from where did he descend? Rather,this must be emended: bOn the fourthday, bhe ascended and descended. On the fifthday, bhe built an altar and sacrificed an offering. On the sixthday, bhe had no time.The Gemara asks: bIs that not becausehe received the bTorahon the sixth day of the month? Apparently, this ibaraitasupports the opinion of the Rabbis.,The Gemara rejects this: bNo,he had no time bdue to the burden ofpreparing for bShabbat.The Gemara adds: bA Galilean taught,while standing babove Rav Ḥisda: Blessed is the all-Merciful One, Who gave the three-fold Torah:Torah, Prophets, and Writings, bto the three-fold nation:Priests, Levites, and Israelites, bby means of a third- /bborn: Moses, who followed Aaron and Miriam in birth order, bon the third dayof the separation of men and women, bin the third month:Sivan. On bwhoseopinion is this homily based? It is based on the opinion of bthe Rabbis,who hold that the Torah was given on the third day of separation and not on the fourth day.,The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; band they stood at the lowermost part of the mount”(Exodus 19:17). bRabbi Avdimi bar Ḥama bar Ḥasa said:the Jewish people actually stood beneath the mountain, and the verse bteaches that the Holy One, Blessed be He, overturned the mountain abovethe Jews blike a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From herethere is ba substantial caveat tothe obligation to fulfill the bTorah.The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. bRava said: Even so, they again accepted itwillingly bin the time of Ahasuerus, as it is written:“The Jews bordained, and took upon them,and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews bordained what they had already taken upon themselvesthrough coercion at Sinai., bḤizkiya said: What isthe meaning of that bwhich is written: “You caused sentence to be heard from heaven; the earth feared, and was silent”(Psalms 76:9)? bIf it was afraid, why was it silent; and if it was silent, why was it afraid? Rather,the meaning is: bAt first, it was afraid, and in the end, it was silent.“You caused sentence to be heard from heaven” refers to the revelation at Sinai. bAnd why wasthe earth bafraid?It is bin accordance withthe statement of bReish Lakish, as Reish Lakish said: What isthe meaning of that bwhich is written: “And there was evening and there was morning, the sixth day”(Genesis 1:31)? bWhy do I require the superfluousletter iheh /i,the definite article, which does not appear on any of the other days? It bteaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torahon the sixth day of Sivan, byou will exist; and ifthey do bnotaccept it, bI will return you tothe primordial state of bchaos and disorder.Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed., bRabbi Simai taught: When Israel accorded precedenceto the declaration b“We will do”over the declaration b“We will hear,” 600,000 ministering angels cameand btied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinnedwith the Golden Calf, b1,200,000 angels of destruction descended and removed themfrom the people, bas it is statedin the wake of the sin of the Golden Calf: b“And the children of Israel stripped themselves of their ornaments from Mount Horeb onward”(Exodus 33:6). bRabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put ontheir ornaments, band at Horeb they removedthem. The source for this is: bAt Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselvesof their ornaments from Mount Horeb.” bRabbi Yoḥa said: And Moses merited allof these crowns band tookthem. What is the source for this? bBecause juxtaposed to thisverse, it is stated: b“And Moses would take the tent [ iohel /i]”(Exodus 33:7). The word iohelis interpreted homiletically as an allusion to an aura or illumination [ ihila /i]. bReish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads”(Isaiah 35:10). bThe joy thatthey boncehad will once again be bupon their heads. /b, bRabbi Elazar said: When the Jewish people accorded precedenceto the declaration b“We will do”over b“We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word”(Psalms 103:20). bAt first,the angels bfulfillHis word, band thenafterward they bhearken. Rabbi Ḥama, son of Rabbi Ḥanina, said: Whatis the meaning of that bwhich is written: “As an apple tree among the trees of the wood,so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)? bWhy were the Jewish people likened to an apple tree?It is bto tell you that just as this appletree, bits fruitgrows bbefore its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.” /b,The Gemara relates that ba heretic saw that Rava was immersed instudying ihalakha /i, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood.Rava did not notice that he was bleeding because he was engrossed in study. The heretic bsaid toRava: You bimpulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness,as you act without thinking. bYou should listen first.Then, bif you are capableof fulfilling the commands, bacceptthem. bAnd if not,do bnot acceptthem. He bsaid to him:About bus, /b |
|
55. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו | 33a. that bthe entire Torah may be recited in any language, as, if it should enter your mindto say bthatthe entire Torah bmay be recitedonly bin the sacred tongueand not in any other language, bwhy do Ineed bthat which the Merciful One writes: “Andthese words, which I command you this day, bwill be”?If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of iShemain a language other than Hebrew is superfluous. Since the Torah specifically requires iShemato be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” bis necessaryin this case bbecause “hear” isalso bwritten.Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that iShemamay be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: bShall we saythat bthe Rabbis holdthat bthe entire Torah may be recitedonly bin the sacred tongueand not in any other language? bAs, if it should enter your mindto say bthatthe Torah bmay be recited in any language, why do Ineed bthat which the Merciful One writes: “Hear”?It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to iShemasuperfluous.,The Gemara rejects this: The word “hear” bis necessaryin any case, bbecause “andthese words, which I command you this day, bwill be” isalso bwritten.Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite iShemain any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the iAmida bprayermay be recited in any language. The reason for this is that since prayer bisa request for divine bmercy, one may pray in any way that one desires. /b,The Gemara asks: bButmay bprayerreally be recited bin any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic languagethat bhis needsbe met, bas Rabbi Yoḥa saidthat with regard to banyone who requests in the Aramaic languagethat bhis needsbe met, bthe ministering angels do not attend to him, as the ministering angels are not familiar [ imakkirin /i] with the Aramaic language? /b,The Gemara answers: This is bnot difficult,as bthatstatement of Rabbi Yoḥa is referring btothe prayer of ban individual,who needs the support of the angels, whereas bthisstatement of the mishna is referring bto communalprayer.,The Gemara asks: bAnd are the ministering angels not familiar with the Aramaic language? But isn’t it taughtin a ibaraita( iTosefta13:5): bYoḥa the High Priest heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. Andthere was banother incident involving Shimon HaTzaddik, who heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas,Caligula, bhas been killed and his decrees have been voided. Andpeople bwrotedown bthat timethat the Divine Voice was heard, bandlater found that it bmatchedexactly the moment that Caligula was killed. The Gemara concludes: bAndthis Divine Voice bwas speaking in the Aramaic language. /b,The Gemara answers: bIf you wish, saythat the bDivine Voice is different, as its purpose is to communicatea message, and therefore it also communicates in Aramaic. bAnd if you wish, sayinstead that bit wasthe angel bGabriel, as the Master saidwith regard to Joseph: bGabriel came and taught him seventy languages,as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that bGrace after Mealsmay be recited in any language. bAs it is written: “And you shall eat, and be satisfied, and bless the Lord your God”(Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: bIn any language that you bless. /b,It is stated in the mishna that ban oath of testimonymay be said in any language, bas it is written: “And if anyone sins, in that he heard the voice of adjuration”(Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited bin any language that a person hears,i.e., understands.,It is stated in the mishna that ban oath on a depositmay be taken in any language. This bis derivedby means of a verbal analogy bfromthe word b“sins”(Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b“sins”(Leviticus 5:1) that is mentioned in the portion of ban oath of testimony. /b,§ It is stated in the mishna: bAnd these are recitedonly bin the sacred tongue: The recitation ofthe verses that one recounts when bringing the bfirst fruitsto the Temple; band iḥalitza /i…howis it derived that the brecitationwhen bringing the bfirst fruitsis recited specifically in Hebrew? When the Torah discusses this mitzva it states: b“And you shall speak and say before the Lord your God”(Deuteronomy 26:5), band below,in the discussion of the blessings and curses, bit states: “And the Levites shall speak and say to all the men of Israel”(Deuteronomy 27:14). bJust as there,in the portion of the Levites, they speak bin the sacred tongue, so too here,in the portion of the first fruits, the recitation is bin the sacred tongue. /b,The Gemara asks: bAnd from where do wederive that bthe Levites themselvesanswered in Hebrew? The Gemara answers: It is bderived froma verbal analogy between the word b“voice”that appears here, in the portion of the blessings and curses, and the word b“voice”in the verse that relates to bMoses. It is written here: “With a loud voice”(Deuteronomy 27:14), band it is written there: “Moses spoke, and God answered him by a voice”(Exodus 19:19). bJust as there,the Ten Commandments were stated bin the sacred tongue, so too here,the Levites spoke bin the sacred tongue. /b,It is stated in the mishna: bHowis it derived that the recitation at ba iḥalitza /iceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this ihalakhafrom the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: bAnd what do the Rabbis do with,i.e., how do they interpret, bthisword b“so”? They requireit btoteach that any bmatterdetailed in the portion bthat is an action is indispensableto the iḥalitzaceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., bAnd Rabbi Yehudaderives this ihalakha bfromthe fact that the verse could have used the shorter form of the word bso [ iko /i],and instead uses the longer form of the word bso [ ikakha /i].He therefore derives both ihalakhotfrom this word. bAnd the Rabbis do not learn anything fromthe difference between iko /iand ikakha /i. /b |
|
56. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 61a. קברי עובדי כוכבים אינן מטמאין באהל שנא' (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם אתם קרויין אדם ואין העובדי כוכבים קרויין אדם,מיתיבי (במדבר לא, מ) ונפש אדם ששה עשר אלף משום בהמה,(יונה ד, יא) אשר יש בה הרבה משתים עשרה רבוא אדם אשר לא ידע בין ימינו לשמאלו (ובהמה רבה) משום בהמה,(במדבר לא, יט) כל הורג נפש וכל נוגע בחלל תתחטאו דלמא איקטיל חד מישראל ורבנן לא נפקד ממנו איש ור' שמעון בן יוחי לא נפקד ממנו איש לעבירה,רבינא אמר נהי דמעטינהו קרא מאטמויי באהל דכתיב (במדבר יט, יד) אדם כי ימות באהל ממגע ומשא מי מעטינהו קרא:, big strongמתני׳ /strong /big אירס את האלמנה ונתמנה להיות כהן גדול יכנוס ומעשה ביהושע בן גמלא שקדש את מרתא בת ביתוס ומנהו המלך להיות כה"ג וכנסה שומרת יבם שנפלה לפני כהן הדיוט ונתמנה להיות כה"ג אע"פ שעשה בה מאמר הרי זה לא יכנוס:, big strongגמ׳ /strong /big ת"ר מנין שאם אירס את האלמנה ונתמנה להיות כהן גדול שיכנוס ת"ל (ויקרא כא, יד) יקח אשה א"ה שומרת יבם נמי אשה ולא יבמה:,מעשה ביהושע וכו': מנהו אין נתמנה לא אמר רב יוסף קטיר קחזינא הכא דאמר רב אסי תרקבא דדינרי עיילה ליה מרתא בת ביתוס לינאי מלכא עד דמוקי ליה ליהושע בן גמלא בכהני רברבי:, big strongמתני׳ /strong /big כהן גדול שמת אחיו חולץ ולא מייבם:, big strongגמ׳ /strong /big קא פסיק ותני לא שנא מן האירוסין ולא שנא מן הנשואין בשלמא מן הנשואין עשה ולא תעשה הוא ואין עשה דוחה ל"ת ועשה אלא מן האירוסין יבא עשה וידחה את לא תעשה,גזירה ביאה ראשונה אטו ביאה שניה:, big strongמתני׳ /strong /big כהן הדיוט לא ישא אילונית אלא א"כ יש לו אשה ובנים רבי יהודה אומר אע"פ שיש לו אשה ובנים לא ישא אילונית שהיא זונה האמורה בתורה וחכמים אומרים אין זונה אלא גיורת ומשוחררת ושנבעלה בעילת זנות:, big strongגמ׳ /strong /big א"ל ריש גלותא לרב הונא מ"ט משום פריה ורביה אפריה ורביה כהנים הוא דמפקדי וישראל לא מפקדי אמר ליה משום דקא בעי למיתני סיפא רבי יהודה אומר אע"פ שיש לו אשה | 61a. bThe graves of gentiles do not renderitems bimpure though a tent, as it is stated: “And you My sheep, the sheep of My pasture, are men [ iadam /i]”(Ezekiel 34:31), from which it is derived that byou,the Jewish people, bare called men [ iadam /i] but gentiles are not called men [ iadam /i].Since the Torah introduces the ihalakhaof ritual impurity of a tent with the words: “When a man [ iadam /i] dies in a tent” (Numbers 19:14), this ihalakhaapplies only to corpses of Jews but not those of gentiles.,The Gemara braises an objectionbased upon the verse with regard to captives taken during the war against Midian: b“And the persons [ inefesh adam /i] were sixteen thousand”(Numbers 31:40), which indicates that gentiles are also referred to as iadam /i. The Gemara answers: They are given this title bdue tothe need to distinguish the people taken captive from the banimalsthat were taken as spoils of war.,The Gemara raises another difficulty based upon a verse with regard to the city of Nineveh: b“Wherein are more than one hundred and twenty thousand men [ iadam /i] that cannot discern between their right hand and their left hand, and also much cattle”(Jonah 4:11). The Gemara answers: There, too, the gentiles are given this title bdue tothe need to distinguish them from the banimalsmentioned in the verse.,The Gemara continues to question Rabbi Shimon’s ruling based upon a verse pertaining to the war against Midian: b“Whoever has killed anyone, and whoever has touched any slain, purify yourselves”(Numbers 31:19). This indicates that gentile corpses convey ritual impurity. The Gemara answers: bPerhaps a Jew was killed,and the concern was for impurity caused by his corpse. bAnd the Rabbisreply that the verse attests: b“Not one man of us is missing”(Numbers 31:49). No Jewish soldiers fell in battle, and therefore the concern for impurity must have been due to the corpses of gentiles. bAnd Rabbi Shimon ben Yoḥairesponds: The intent of that verse is that bnot one man of us is missingdue to btransgression,i.e., none of them sinned., bRavina saidthat the explanation above is unnecessary: bGranted, the verse excludedgentiles bfrom renderingitems bimpure through a tent, as it is written: “When a man [ iadam /i] dies in a tent”(Numbers 19:14); but bdid the verse exclude them fromrendering items impure via btouching and carrying?Since gentile corpses convey impurity in these ways, they could have rendered impure the Jews involved in the war with Midian, even according to Rabbi Shimon ben Yoḥai., strongMISHNA: /strong If a priest bbetrothed a widow and wassubsequently bappointed to be High Priest, he may marryher. bAndthere was ban incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos,a widow, band the kingsubsequently bappointed him to be High Priest, andhe nevertheless bmarried her.Conversely, in the case of ba widow waiting for her iyavamwho happened before a common priest,i.e., the priest was her iyavam /i, band he wassubsequently bappointed to be High Priest,then beven if hehad already bperformed levirate betrothal with her, he may not marry her,because she is a widow., strongGEMARA: /strong bThe Sages taught: From whereis it derived bthat ifa priest bbetrothed a widow and wassubsequently bappointed to be High Priest, that he may marryher? bThe verse states: “Shall he take for a wife”(Leviticus 21:14), an inclusive phrase that indicates that he may marry her in this situation despite the general prohibition for a High Priest to marry a widow. The Gemara asks: bIf so, a widow waiting for her iyavam /ishould balsobe permitted to a High Priest. The Gemara answers: The word b“wife”indicates that this does bnotinclude ba iyevama /i,who was not initially his wife but his brother’s.,The mishna related ban incident with Yehoshuaben Gamla. The Gemara notes that the mishna states that the king bappointed him, yes,but bnotthat he bwasworthy of being bappointed. Rav Yosef said: I see a conspiracy here,as this was clearly not a proper appointment by the priests and the Sanhedrin but rather a political appointment, bas Rav Asi said: Marta bat Baitos broughta vessel the size of ba half- ise’a[ itarkav /i]full bof dinars to King Yannai until he appointed Yehoshua ben Gamla High Priest. /b, strongMISHNA: /strong bA High Priest whose brother diedwithout children bperforms iḥalitzaand he does not perform levirate marriage,as he may not marry a widow., strongGEMARA: /strong The Gemara comments: The mishna bteachesthis ihalakha bcategorically,indicating that bit is no differentif she is his brother’s widow bfrom betrothal, and it is no differentif she is his widow bfrom marriage.The Gemara analyzes this ihalakha /i: bGranted,she is forbidden to him if she was widowed bfrom marriage, as,if he were to marry her, bitwould be a violation of both the bpositive mitzvathat the High Priest marry a virgin bandthe bprohibitionfor him to marry a widow. bAnd a positive mitzva,i.e., levirate marriage, bdoes not override a prohibition and a positivemitzva together. bHowever,if she was a widow bfrom betrothaland is therefore still a virgin, bthe positive mitzvaof levirate marriage bshould come and override the prohibitionfor a High Priest to marry a widow.,The Gemara answers: By Torah law, levirate marriage is permitted in this case. However, there is a rabbinic bdecreeprohibiting their bfirstact of bintercourse due totheir bsecondact of bintercourse.After they have engaged in intercourse once, they have fulfilled the mitzva of levirate marriage, and any subsequent act of intercourse would constitute a violation of the prohibition without the fulfillment of a mitzva., strongMISHNA: /strong bA common priest may not marry a sexually underdeveloped woman [ iaylonit /i],who is incapable of bearing children, bunless healready bhas a wife and children. Rabbi Yehuda says: Evenif bhe has a wife and children, he may not marry a sexually underdeveloped woman, as she is the izona /iabout whom it is bstated in the Torahthat a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. bAnd the Rabbis say: The onlywomen in the category of izona /i,who are therefore forbidden to a priest, are ba female convert, a freedmaidservant, bandany woman bwho engaged in licentious sexual intercoursewith a man she is prohibited from marrying., strongGEMARA: /strong bThe Exilarch said to Rav Huna: What is the reasonfor the ihalakhathat a priest may not marry a sexually underdeveloped woman? It is bbecausehe is obligated to fulfill the mitzva to bbe fruitful and multiply. Is itonly bpriests who were commanded to be fruitful and multiply, but Israelites were not commanded?Why does the mishna specify that a priest may not marry a sexually underdeveloped woman? Rav Huna bsaid to him:This ihalakhadoes in fact apply even to Israelites, and the itannamentions priests bbecause he wants to teachit in a way that would parallel bthe latter clauseof the mishna, which states that bRabbi Yehuda says: Evenif bhe has a wife /b |
|
57. Eusebius of Caesarea, Commentary On Isaiah, 2.9 (3rd cent. CE - 4th cent. CE)
|
58. Eusebius of Caesarea, Ecclesiastical History, 3.31.3-3.31.4 (3rd cent. CE - 4th cent. CE)
| 3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus. 3.31.4. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement. |
|
59. Eusebius of Caesarea, Preparation For The Gospel, 9.22.4-9.22.6 (3rd cent. CE - 4th cent. CE)
|
60. Origen, Against Celsus, 3.11 (3rd cent. CE - 3rd cent. CE)
| 3.11. He says, in addition, that all the Christians were of one mind, not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute - viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were near at hand or not. Nay, the very exhortation to avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith, is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways. |
|
61. Anon., Epistle To Diognetus, 5
|
62. Anon., Joseph And Aseneth, 7.1, 7.5, 8.5
|
63. Anon., Letter of Aristeas, 3.4, 5.2
| 144. points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and |
|
64. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6
|
65. Strabo, Geography, 3.2.9
| 3.2.9. Posidonius, in praising the amount and excellence of the metals, cannot refrain from his accustomed rhetoric, and becomes quite enthusiastic in exaggeration. He tells us we are not to disbelieve the fable, that formerly the forests having been set on fire, the earth, which was loaded with silver and gold, melted, and threw up these metals to the surface, forasmuch as every mountain and wooded hill seemed to be heaped up with money by a lavish fortune. Altogether (he remarks) any one seeing these places, could only describe them as the inexhaustible treasuries of nature, or the unfailing exchequer of some potentate; for not only, he tells us, is this land rich itself, but riches abound beneath it. So that amongst these people the subterraneous regions should not be regarded as the realms of Pluto, but of Plutus. Such is the flourished style in which he speaks on this subject, that you would fancy his turgid language had been dug from a mine itself. Discoursing on the diligence of the miners, he applies to them the remark [of Demetrius] of Phalaris, who, speaking of the silver mines of Attica, said that the men there dug with as much energy as if they thought they could grub up Plutus himself. He compares with these the activity and diligence of the Turdetani, who are in the habit of cutting tortuous and deep tunnels, and draining the streams which they frequently encounter by means of Egyptian screws. As for the rest, they are quite different from the Attic miners, whose mining (he remarks) may be justly compared to that enigma, What I have taken up I have not kept, and what I have got I have thrown away. Whereas the Turdetanians make a good profit, since a fourth part of the ore which they extract from the copper mines is [pure] copper, while from the silver mines one person has taken as much as a Euboean talent. He says that tin is not found upon the surface, as authors commonly relate, but that it is dug up; and that it is produced both in places among the barbarians who dwell beyond the Lusitanians and in the islands Cassiterides; and that from the Britannic Islands it is carried to Marseilles. Amongst the Artabri, who are the last of the Lusitanians towards the north and west, he tells us that the earth is powdered with silver, tin, and white gold, that is, mixed with silver, the earth having been brought down by the rivers: this the women scrape up with spades, and wash in sieves, woven after the fashion of baskets. Such is the substance of what [Posidonius] tells us concerning the mines [of Iberia]. |
|
