1. Hebrew Bible, Deuteronomy, 4.8, 6.5, 9.5 (9th cent. BCE - 3rd cent. BCE)
| 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 9.5. לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת־אַרְצָם כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת־הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב׃ | 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 9.5. Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may establish the word which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob." |
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2. Hebrew Bible, Exodus, 12.43 (9th cent. BCE - 3rd cent. BCE)
| 12.43. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ | 12.43. And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;" |
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3. Hebrew Bible, Leviticus, 6.9, 6.14, 6.25, 14.54, 18.13, 19.18, 26.46 (9th cent. BCE - 3rd cent. BCE)
| 6.9. וְהַנּוֹתֶרֶת מִמֶּנָּה יֹאכְלוּ אַהֲרֹן וּבָנָיו מַצּוֹת תֵּאָכֵל בְּמָקוֹם קָדֹשׁ בַּחֲצַר אֹהֶל־מוֹעֵד יֹאכְלוּהָ׃ 14.54. זֹאת הַתּוֹרָה לְכָל־נֶגַע הַצָּרַעַת וְלַנָּתֶק׃ 18.13. עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ | 6.9. And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it." 14.54. This is the law for all manner of plague of leprosy, and for a scall;" 18.13. Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." |
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4. Hebrew Bible, Numbers, 9.3, 21.18 (9th cent. BCE - 3rd cent. BCE)
| 9.3. בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ | 9.3. In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’" 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;" |
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5. Hebrew Bible, Jeremiah, 38.33 (8th cent. BCE - 5th cent. BCE)
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6. Hebrew Bible, Joshua, 24.25 (8th cent. BCE - 5th cent. BCE)
| 24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ | 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem." |
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7. Hebrew Bible, Ezra, 7.6 (5th cent. BCE - 4th cent. BCE)
| 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ | 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him." |
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8. Hebrew Bible, Nehemiah, 10.29 (5th cent. BCE - 4th cent. BCE)
| 10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃ | 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;" |
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9. Dead Sea Scrolls, Damascus Covenant, 5.8, 6.3, 8.14 (2nd cent. BCE - 1st cent. CE)
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10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.8, 6.3, 8.14 (2nd cent. BCE - 1st cent. CE)
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11. Hebrew Bible, Daniel, 9.10 (2nd cent. BCE - 2nd cent. BCE)
| 9.10. neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. ." |
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12. Septuagint, 1 Maccabees, 7.30 (2nd cent. BCE - 2nd cent. BCE)
| 7.30. It became known to Judas that Nicanor had come to him with treacherous intent, and he was afraid of him and would not meet him again. |
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13. Septuagint, Ecclesiasticus (Siracides), 19.17 (2nd cent. BCE - 2nd cent. BCE)
| 19.17. Question your neighbor before you threaten him;and let the law of the Most High take its course. |
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14. Septuagint, Wisdom of Solomon, 18.4 (2nd cent. BCE - 1st cent. BCE)
| 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. |
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15. Philo of Alexandria, On The Special Laws, 2.69, 2.183 (1st cent. BCE - 1st cent. CE)
| 2.69. But the law has given a relaxation, not to servants only on the seventh day, but also to the cattle. And yet by nature the servants are born free; for no man is by nature a slave. But other animals are expressly made for the use and service of man, and are therefore ranked as slaves; but, nevertheless, those that ought to bear burdens, and to endure toil and labour on behalf of their owners, do all find a respite on the seventh day. 2.183. For those for whom it is lawful and permissible will use what has once been consecrated; and it is lawful for those who are consecrated to the priesthood, who have received the right given by the humaneness of the law to share in the things offered on the altar which are not consumed by the unquenchable fire, either as a wage for their services or as a prize for contests in which they compete on behalf of piety or as a sacred allotment in view of the fact that with regard to the land they have not acquired their appropriate part in the same way as the other tribes. |
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16. Anon., The Life of Adam And Eve, 28.4 (1st cent. CE - 5th cent. CE)
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17. Josephus Flavius, Jewish Antiquities, 7.338, 13.297, 17.41 (1st cent. CE - 1st cent. CE)
| 7.338. Since, therefore,” says he, “thou wast ordained king by God himself before thou wast born, endeavor to render thyself worthy of this his providence, as in other instances, so particularly in being religious, and righteous, and courageous. Keep thou also his commands and his laws, which he hath given us by Moses, and do not permit others to break them. 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief. |
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18. Josephus Flavius, Against Apion, 2.25 (1st cent. CE - 1st cent. CE)
| 2.25. However, our admirable author Apion hath before told us, that “they came to Judea in six days’ time;” and again, that “Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews.” But then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? 2.25. 36. Wherefore it deserves our inquiry what should be the occasion of this unjust management, and of these scandals about the Deity. And truly I suppose it to be derived from the imperfect knowledge the heathen legislators had at first of the true nature of God; nor did they explain to the people even so far as they did comprehend of it: nor did they compose the other parts of their political settlements according to it |
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19. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving." |
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20. New Testament, 1 Thessalonians, 2.14 (1st cent. CE - 1st cent. CE)
| 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; |
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21. New Testament, Acts, 2.14 (1st cent. CE - 2nd cent. CE)
| 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. |
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22. New Testament, Galatians, 3.21 (1st cent. CE - 1st cent. CE)
| 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. |
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23. New Testament, Hebrews, 2.17, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.14, 4.14-10.18, 5.1, 5.4, 5.5, 10.18, 10.39 (1st cent. CE - 1st cent. CE)
| 10.18. Now where remission of these is, there is no more offering for sin. |
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24. New Testament, John, 1.1-1.11, 1.17-1.18, 1.45-1.46, 3.14, 5.2-5.47, 6.32, 7.1-7.10, 7.12-7.18, 7.20-7.24, 7.26-7.43, 8.17, 8.33-8.58, 9.1-9.41, 10.34, 11.1-11.14, 11.53, 12.1-12.8, 12.10, 13.33-13.35, 15.12-15.18, 16.2, 17.15, 18.31, 19.38, 20.19 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat. 5.11. He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' 5.12. Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'? 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 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. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 7.3. His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 7.5. For even his brothers didn't believe in him. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.7. The world can't hate you, but it hates me, because I testify about it, that its works are evil. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 7.9. Having said these things to them, he stayed in Galilee. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated? 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 7.21. Jesus answered them, "I did one work, and you all marvel because of it. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 7.24. Don't judge according to appearance, but judge righteous judgment. 7.26. Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.34. You will seek me, and won't find me; and where I am, you can't come. 7.35. The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? 7.36. What is this word that he said, 'You will seek me, and won't find me; and where I am, you can't come?' 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 7.43. So there arose a division in the multitude because of him. 8.17. It's also written in your law that the testimony of two people is valid. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 9.23. Therefore his parents said, "He is of age. Ask him. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.26. They said to him again, "What did he do to you? How did he open your eyes? 9.27. He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you? 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 9.40. Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind? 9.41. Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.53. So from that day forward they took counsel that they might put him to death. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 12.10. But the chief priests conspired to put Lazarus to death also 13.33. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 15.18. If the world hates you, you know that it has hated me before it hated you. 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. |
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25. New Testament, Luke, 4.31-4.37, 10.25-10.28, 16.29-16.30, 20.37 (1st cent. CE - 1st cent. CE)
| 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 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! 4.37. News about him went out into every place of the surrounding region. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' |
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26. New Testament, Mark, 1.21-1.28, 7.1-7.13, 12.26, 12.28-12.34 (1st cent. CE - 1st cent. CE)
| 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 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! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. |
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27. New Testament, Matthew, 7.28-7.29, 15.1-15.9, 19.3-19.9, 22.31, 22.34-22.40 (1st cent. CE - 1st cent. CE)
| 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 7.29. for he taught them with authority, and not like the scribes. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying 15.2. Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.' 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. |
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28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 11b. (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור' יוחנן אמר אף למשנה נמי צריך לברך [אבל לתלמוד א"צ לברך],ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור' יוחנן מסיים בה הכי הערב נא ה' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר' זריקא א"ר אמי אמר ר' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה | 11b. b“Who forms light and creates darkness,Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: bLet him saythe following formula instead: bWho forms light and creates brightness,so as not to mention darkness, which has negative connotations.,The Gemara answers: bWe saythe blessing basthe verse bis writtenin the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: bBut if so,what about the continuation of the verse: b“Who makes peace and creates evil”? Do we saythis blessing bas it is writtenin the Bible? bRather, it is written evil and we euphemistically recitethe blessing ball thingsto avoid mention of evil. bHere, too, let us euphemistically say brightnessinstead of darkness., bRather, Rava said:The reason we recite: “Who creates darkness” is bin order to mention the attribute of day at night and the attribute of night during the day,and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: bGranted, the attribute of nightis mentioned bduring the day, as we say: Who forms light and creates darkness, but where do you find the attribute of daymentioned bat night?In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, bAbaye said:Nevertheless, the attribute of day is mentioned at night in the words: bRolling away light before the darkness and darkness before the light. /b,The Gemara asks: bAnd what isthe formula of bthe otherblessing recited before iShema /i? bRav Yehuda said in the name of Shmuel: An abounding love [ iahava rabba /i]. And Rabbi Elazar instructed his son, Rabbi Pedat,to balsosay: bAn abounding love. /b, bThat was also taughtin a ibaraita /i: bOne does not recite: An eternal love [ iahavat olam /i]; rather,one recites: bAn abounding love. And the Rabbis saythat one recites: bAn eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness”(Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, bRav Yehuda saidthat bShmuel said: One who arose to study, until he recites iShemahe must recite aspecial bblessingover the Torah. bIf healready brecited iShemahe need not recitethat bblessing, as he has exemptedhimself bbyreciting the blessing of: bAn abounding love,which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. bRav Huna said: Forthe study of bBible, one must recite a blessing,as it is the word of God, band forhalakhic bmidrash,the derivation of ihalakhotfrom verses, bone need not recite a blessing. /b, bAnd Rabbi Elazar said: For Bible and midrash,which includes ihalakhotderived from verses themselves, bone must recite a blessing; for Mishna,which is only comprised of halakhic rulings issued by the Sages, bone need not recite a blessing. /b, bAnd Rabbi Yoḥa said: Even for Mishna,which includes final, binding halakhic rulings, bone must recite a blessing as well, but for Talmud,which comprises a study of the Mishna and the rationales for its rulings, bone need not recite a blessing. /b, bAnd Rava said: Even for Talmud,which is the means to analyze the significance of the ihalakhot /i, and is the only form of Torah study that leads one to its true meaning, bone must recite a blessing. /b,This statement is supported by the practical ihalakhaderived from observation of Rav’s practice. His student, bRav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the iSifra /i,also known as iTorat Kohanim /i, the halakhic midrash on Leviticus, bof the school of Rav,and I saw that Rav bwould first wash his hands,then brecite a blessing,and only then bhe would teach us our chapter.This demonstrates that even before their study of iTorat Kohanim /i, which, due to Rav’s explanation of the reasons behind the ihalakhot /i, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: bWhatformula of bblessings does he recite?There is a dispute over the formula of the blessings as well. bRav Yehuda saidthat bShmuel said:The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, bWho sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b, bAnd Rabbi Yoḥa concludesthe blessing by adding bthe following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel. /b, bAnd Rav Hamnuna saidan additional formula: bWho has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah.With regard to this formula, bRav Hamnuna said: Thisconcise blessing bis the most outstanding of all the blessingsover the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: bTherefore, let us recite them allas blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany iShema /i, and describes the practice in the Temple. bWe learned there,in a mishna in tractate iTamid /i: In the morning bthedeputy High Priest bappointedto oversee activity in the Temple, bsaid tothe priests who were members of the priestly watch [ imishmar /i] on duty that week: bRecite a single blessing.The members of the priestly watch brecited a blessing, and read the Ten Commandments, iShema /i, iVeHaya im Shamoaand iVaYomer /i,the standard recitation of iShema /i. Additionally, bthey blessed the peoplewith bthree blessings.These blessings were: bTrue and Firm,the blessing of redemption recited after iShema /i; iAvoda /i,service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the iAmidaprayer; band the priestly benediction,recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( iTosafot /i). bAnd on Shabbat one blessing is added tobless bthe outgoing priestly watch,as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, bwhat is the single blessingthat the deputy High Priest instructed the guards to recite? The Gemara relates: It is blikethe incident bwhere Rabbi Abba and Rabbi Yosei bar Abba happened tovisit ba certainunnamed bplace,and the people there basked them: What is the single blessingmentioned in the mishna? They bdid not havean answer breadily available.So bthey came and asked Rav Mattana, and hetoo bdid not havean answer breadily available. They came and asked Rav Yehuda,and bhe told them: Shmuel said as follows: An abounding loveis the single blessing recited by the priestly watch., bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish saida different answer: This single blessing is: bWho creates light.That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet bwhen Rav Yitzḥak bar Yosef camefrom Eretz Yisrael to Babylonia, bhe saidthat this ihalakhawas not a direct quote of a statement by Rabbi Shimon ben Lakish. bThat which Rabbi Zerika said was not stated explicitlyby Rabbi Shimon ben Lakish, but brather it was inferred fromanother statement. bAs Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish said:From the expression: Recite a single blessing, in the mishna in tractate iTamid /i, bit followsthat failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother.This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: bGranted, if you say that they would recite: Who creates light,then the conclusion of Reish Lakish, that failure to recite one of the bblessingsrecited before iShema bdoes not prevent onefrom reciting the bother,is understandable, as they recited: Who creates light, band did not recite: An abounding love,and they nonetheless fulfilled their obligation. |
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