1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)
| 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ | 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." |
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2. Hebrew Bible, Exodus, 3.14, 31.16 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 31.16. וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 31.16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet." |
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3. Hebrew Bible, Genesis, 17.7, 17.13, 17.19 (9th cent. BCE - 3rd cent. BCE)
| 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ | 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet." 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him." |
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4. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)
| 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ | 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." |
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5. Hebrew Bible, Numbers, 25.13 (9th cent. BCE - 3rd cent. BCE)
| 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ | 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’" |
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6. Hebrew Bible, Proverbs, 1.28 (9th cent. BCE - 3rd cent. BCE)
| 1.28. אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃ | 1.28. Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me." |
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7. Hebrew Bible, Joshua, 23.5 (8th cent. BCE - 5th cent. BCE)
| 23.5. וַיהוָה אֱלֹהֵיכֶם הוּא יֶהְדֳּפֵם מִפְּנֵיכֶם וְהוֹרִישׁ אֹתָם מִלִּפְנֵיכֶם וִירִשְׁתֶּם אֶת־אַרְצָם כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם לָכֶם׃ | 23.5. And the LORD your God, He shall thrust them out from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God spoke unto you." |
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8. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)
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9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
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10. Anon., 1 Enoch, 38-71, 37 (3rd cent. BCE - 2nd cent. BCE)
| 37. The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth. |
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11. Septuagint, 1 Maccabees, 2.41 (2nd cent. BCE - 2nd cent. BCE)
| 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. |
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12. Septuagint, Ecclesiasticus (Siracides), 17.12, 44.18, 45.7 (2nd cent. BCE - 2nd cent. BCE)
| 17.12. He established with them an eternal covet,and showed them his judgments. 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. |
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13. Septuagint, Wisdom of Solomon, 45.7 (2nd cent. BCE - 1st cent. BCE)
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14. Philo of Alexandria, On The Life of Moses, 1.75 (1st cent. BCE - 1st cent. CE)
| 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. |
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15. Josephus Flavius, Jewish Antiquities, 12.277, 18.15, 18.17 (1st cent. CE - 1st cent. CE)
| 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; |
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16. Mishnah, Yoma, 1.5 (1st cent. CE - 3rd cent. CE)
| 1.5. The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept." |
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17. New Testament, Romans, 16.26 (1st cent. CE - 1st cent. CE)
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18. New Testament, John, 1.12-1.14, 2.12-2.22, 3.3, 3.5, 4.5-4.29, 4.32, 4.34, 5.1-5.47, 6.20, 6.34-6.35, 6.38-6.39, 6.44, 6.51, 6.63, 7.1-7.10, 7.12-7.23, 7.26-7.43, 8.12, 8.16, 8.18, 8.21, 8.26, 8.29, 8.59, 9.1-9.41, 10.7, 10.9, 10.11, 10.14, 11.1-11.14, 11.25, 12.1-12.8, 12.44-12.45, 12.49, 13.16, 13.19-13.20, 13.33-13.35, 14.6, 14.8-14.9, 14.24, 15.1, 15.5, 15.12-15.17, 15.21, 16.5, 16.21, 18.5, 19.34, 20.21 (1st cent. CE - 1st cent. CE)
| 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things? 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.32. But he said to them, "I have food to eat that you don't know about. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 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? 6.20. But he said to them, "I AM. Don't be afraid. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 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. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 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? 7.26. 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. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.21. Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 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. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.11. I am the good shepherd. The good shepherd lays down his life for the sheep. 10.14. I am the good shepherd. I know my own, and I'm known by my own; 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. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 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. 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 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. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 15.1. I am the true vine, and my Father is the farmer. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 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. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 16.5. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. |
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19. New Testament, Luke, 4.31-4.37, 10.25-10.28 (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. |
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20. New Testament, Mark, 1.21-1.28, 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. 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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21. New Testament, Matthew, 2.13-2.23, 7.28-7.29, 22.34-22.40 (1st cent. CE - 1st cent. CE)
| 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 2.17. Then that which was spoken by Jeremiah the prophet was fulfilled, saying 2.18. A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.20. Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead. 2.21. He arose and took the young child and his mother, and came into the land of Israel. 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 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. 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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22. Tosefta, Sukkah, 3.1 (1st cent. CE - 2nd cent. CE)
| 3.1. The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath." |
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23. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE)
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24. Anon., Qohelet Rabba, 10.5 (2nd cent. CE - 5th cent. CE)
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25. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 104b. big strongמתני׳ /strong /big הכותב שתי אותיות בהעלם אחד חייב כתב בדיו בסם בסיקרא בקומוס ובקנקנתום ובכל דבר שהוא רושם על שני כותלי זויות ועל שני לווחי פינקס והן נהגין זה עם זה חייב הכותב על בשרו חייב המסרט על בשרו ר' אליעזר מחייב חטאת וחכמים פוטרין,כתב במשקין במי פירות באבק דרכים באבק הסופרים ובכל דבר שאינו מתקיים פטור לאחר ידו ברגלו בפיו ובמרפיקו כתב אות אחת סמוך לכתב וכתב על גבי כתב נתכוון לכתוב חי"ת וכתב ב' זיינין אחת בארץ ואחת בקורה כתב על ב' כותלי הבית על שני דפי פנקס ואין נהגין זה עם זה פטור כתב אות אחת נוטריקון ר' יהושע בן בתירא מחייב וחכמים פוטרין:, big strongגמ׳ /strong /big דיו דיותא סם סמא סקרא אמר רבה בר בר חנה סקרתא שמה קומוס קומא קנקנתום אמר רבה בר בר חנה אמר שמואל חרתא דאושכפי:,ובכל דבר שהוא רושם: לאתויי מאי לאתויי הא דתני רבי חנניא כתבו במי טריא ואפצא כשר תני ר' חייא כתבו באבר בשחור ובשיחור כשר:,המסרט על בשרו: תניא אמר להן רבי אליעזר לחכמים והלא בן סטדא הוציא כשפים ממצרים בסריטה שעל בשרו אמרו לו שוטה היה ואין מביאין ראיה מן השוטים: [הוספה מחסרונות הש"ס: בן סטדא בן פנדירא הוא אמר רב חסדא בעל סטדא בועל פנדירא בעל פפוס בן יהודה הוא אמו סטדא אמו מרים מגדלא שיער נשיא הואי כדאמרינן בפומדיתא סטת דא מבעלה:],כתב אות אחת סמוך לכתב: מאן תנא אמר רבא בר רב הונא דלא כר' אליעזר דאי ר' אליעזר האמר אחת על האריג חייב:,כתב על גבי כתב: מאן תנא א"ר חסדא דלא כר' יהודה דתניא הרי שהיה צריך לכתוב את השם ונתכוין לכתוב יהודה וטעה ולא הטיל בו דלת מעביר עליו קולמוס ומקדשו דברי ר' יהודה וחכמים אומרים אין השם מן המובחר,תנא כתב אות אחת והשלימה לספר ארג חוט אחד והשלימה לבגד חייב מאן תנא אמר רבא בר רב הונא ר' אליעזר היא דאמר אחת על האריג חייב רב אשי אמר אפילו תימא רבנן להשלים שאני,א"ר אמי כתב אות אחת בטבריא ואחת בציפורי חייב כתיבה היא אלא שמחוסר קריבה והתנן כתב על שני כותלי הבית ועל שני דפי פנקס ואין נהגין זה עם זה פטור התם מחוסר מעשה דקריבה הכא לא מחוסר מעשה דקריבה,תנא הגיה אות אחת חייב השתא כתב אות אחת פטור הגיה אות אחת חייב אמר רב ששת הכא במאי עסקינן כגון שנטלו לגגו של חי"ת ועשאו שני זיינין רבא אמר כגון שנטלו לתגו של דל"ת ועשאו רי"ש,תנא נתכוין לכתוב אות אחת | 104b. strongMISHNA: /strong bOne who writes two letterson Shabbat bduring one lapse of awareness is liable.The following substances used as ink are explained in the Gemara. One is liable if bhe wrote with ideyo /i, with isam /i, with isikra /i, with gum [ ikomos /i], or with copper sulfate [ ikankantom /i] or with any substance that makes a mark.If one wrote bon two wallsof a house that form ba corner, or on two parts of a writing tablet, andthe two items bare read together, he is liable. One who writes on his fleshon Shabbat bis liable.If boneunwittingly bscratchesletters bon his fleshon Shabbat, bRabbi Eliezer deemshim bliableto bring ba sin-offering and the Sages deemhim bexempt. /b,If bone wrote with liquidsor bwith fruit juice,or if one drew letters bwith road dust, with scribes’ dustthat they use to dry the ink, bor with any substancewith bwhichthe writing bdoes not endure, he is exempt.Similarly, if one wrote by holding the pen on bthe back of his hand, with his foot, with his mouth,or bwith his elbow;if bone wroteonly ba single letter,even if it was badjacent toother preexisting bwriting;or if bone wrote overother bwriting;if bone meant to writethe letter iḥet /iand instead bwrotethe two halves of the iḥetas btwoinstances of the letter izayin /i;if one wrote boneletter bon the ground and one on a rafter;if bone wroteone letter bon two walls of a house,or bon two parts of a writing tablet that are not read together, he is exempt.If bone wrote one letteras ban abbreviationrepresenting an entire word, bRabbi Yehoshua ben Beteira deemshim bliableto bring a sin-offering, band the Rabbis deemhim bexempt. /b, strongGEMARA: /strong The Gemara defines the terms used in the mishna. iDeyo /iis ideyota /imade from soot. iSam /iis isamma /i,which is yellow-tinged arsenic. iSikra /i, Rabba bar bar Ḥana said: It is called isikreta /iin Aramaic and is a lead-based red paint. iKomos /iis ikoma /iin Aramaic, and it is an ink made with gum Arabic from the sap of a tree. iKankantom /i, Rabba bar bar Ḥana saidthat bShmuel said:This is bthe blacksubstance bused by cobblers,copper sulfate., bAndwe learned in the mishna that one who writes bwith any substance that makes a markis liable. The Gemara asks: bWhatdoes this statement come bto include?The Gemara answers: It comes bto include that which Rabbi Ḥaya taughtwith regard to writing a bill of divorce: If bone wrote it with the juice ofthe fruit called iteriya /i, orwith bgallnut juiceinstead of ink, bit is valid.Similarly, bRabbi Ḥiyya taught:If bone wrotea bill of divorce bwith lead, with soot( ige’onim /i), bor with shoeblack, it is valid.Since those substances leave a permanent mark, one who writes with them on Shabbat is liable.,We learned in the mishna: If boneunwittingly bscratchesletters bon his fleshon Shabbat, Rabbi Eliezer deems him liable to bring a sin-offering and the Sages deem him exempt. bIt was taughtin a ibaraitathat bRabbi Eliezer said to the Rabbis: Didn’tthe infamous bben Stada takemagic bspells out of Egypt in a scratch on his flesh? They said to him: He was a fool, and you cannot cite proof from a fool.That is not the way that most people write. Incidentally, the Gemara asks: Why did they call him bben Stada,when bhe was the son of Pandeira? Rav Ḥisda said:His mother’s bhusband,who acted as his father, was named bStada,but the bone who had relationswith his mother and fathered him was named bPandeira.The Gemara asks: Wasn’t his mother’s bhusband Pappos ben Yehuda? Rather, his motherwas named bStadaand he was named ben Stada after her. The Gemara asks: But wasn’t bhis mother Miriam, who braided women’s hair?The Gemara explains: That is not a contradiction. bRather,Stada was merely a nickname, bas they say in Pumbedita: Thisone bstrayed [ isetat da /i] from her husband. /b,We learned in the mishna: If bone wroteonly ba single letter,even if it was badjacent toother preexisting bwriting,he is exempt. The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the mishna? bRava bar Rav Huna said:This ihalakhais bnot in accordance withthe opinion of bRabbi Eliezer, as ifit were bin accordance withthe opinion of bRabbi Eliezer, didn’t he say:One who adds ba singlethread bto apreviously bwoven fabric is liablefor weaving? In his opinion, although a single thread or letter is insignificant in and of itself, one is liable because adding even a small measure to existing material is significant.,We learned in the mishna: If bone wrote overother bwritinghe is exempt. The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the mishna? bRav Ḥisda said:This ihalakhais bnot in accordance withthe opinion of bRabbi Yehuda, as it was taughtin a ibaraita /i: bIf one needed to write theTetragrammaton, the bnameof God, in a Torah scroll, and became confused band intendedinstead bto writethe name bYehuda, andwhile intending to write Yehuda bhe erred and omittedthe letter idalet /i,thereby writing the name of God, he should do the following. bHe passes a quillwith more ink boverthe name band sanctifies it,i.e., he writes it with the intention required when writing a holy name. This is bthe statement of Rabbi Yehuda. And the Rabbis say:Even if he adds ink over what he wrote, bthiswriting of God’s bname is not ideal.Apparently, according to Rabbi Yehuda, writing over other writing is considered writing anew.,A itanna btaughtin a ibaraita /i: If bone wrote a single letter andthereby bcompleted a book,or if bone wove a single thread andthereby bcompleted anentire bgarment, he is liable.The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the ibaraita /i? bRava bar Rav Huna said: It isthe opinion of bRabbi Eliezer,who bsaid:One who adds ba singlethread bto apreviously bwoven fabric is liablefor weaving. bRav Ashi said: Evenif you bsaythat in accordance with the opinion of bthe Rabbis,one who does so bto completea garment is bdifferent.Even if he is not liable for weaving, he is liable at least for striking a blow with a hammer to complete the production process of a vessel., bRabbi Ami said:If bone wrote one letteron paper bin Tiberias and oneletter on paper bin Tzippori, he is liablebecause he performed a full-fledged act of bwriting that is lackingonly in bproximity.When the two pieces of paper are brought together he will have written two associated letters. The Gemara asks: bDidn’t we learnin the mishna: If bone wroteone letter bon two walls of a house,or bon two parts of a writing tablet that are not read together, he is exempt?All the more so that this is the ihalakhawith regard to one who wrote in two different cities. The Gemara answers: bThere,in the case of the parts of a tablet, bthere is the lack ofan additional bactof cutting or tearing to facilitate bringing the letters btogether.However, bhere,in the case of two cities, even though they are distant from one another, there is bno lackof an additional act to facilitate bbringing them together. /b,A itanna btaughtin the iTosefta /i: If bone emended a single letteron Shabbat, bhe is liable.The Gemara wonders: bNow,if bone wrote a single letteron Shabbat bhe is exempt;is it possible that if bone emends a single letterhe is bliable? Rav Sheshet said: With what are we dealing here?We are dealing with a case bwhere one removed the roof of a iḥetand transformed it into twoinstances of the letter izayin /i,effectively writing two letters with a single correction. bRava said:It is not necessarily referring to that specific case. It could even be referring to a case bwhere one removed the protrusionfrom the back bof a idaletand transformed it into a ireish /i,thereby emending the written text. One who did so is liable for performing the prohibited labor of striking a blow with a hammer to complete the production process of a vessel.,A itanna btaught:If bone intended to write one letteron Shabbat |
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26. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 43b. תשבו תשבו לגזרה שוה נאמר כאן תשבו ונאמר במלואים (ויקרא ח, לה) תשבו מה להלן ימים ואפי' לילות אף כאן ימים ואפילו לילות:,ערבה שבעה כיצד: ערבה בשביעי מ"ט דחיא שבת א"ר יוחנן כדי לפרסמה שהיא מן התורה אי הכי לולב נמי לידחי כדי לפרסמו שהוא מן התורה,לולב גזרה משום דרבה אי הכי ערבה נמי נגזור ערבה שלוחי בית דין מייתי לה לולב לכל מסור,אי הכי כל יומא נמי לידחי אתי לפקפוקי בלולב ולידחי ביום טוב ראשון לא מוכחא מלתא אמרי לולב הוא דקא דחי,ולידחי בחד מהנך כיון דקא מפקת לה מראשון אוקמה אשביעי,אי הכי האידנא נמי לידחי אנן לא ידעינן בקיבועא דירחא,אינהו דידעי בקיבועא דירחא לידחי כי אתא בר הדיא אמר לא איקלע כי אתא רבין וכל נחותי אמרי איקלע ולא דחי,ואלא קשיא אמר רב יוסף מאן לימא לן דערבה בנטילה דלמא בזקיפה,איתיביה אביי לולב וערבה ששה ושבעה מאי לאו כלולב מה לולב בנטילה אף ערבה בנטילה מידי איריא הא כדאיתיה והא כדאיתיה,איתיביה אביי בכל יום מקיפין את המזבח פעם אחת ואותו היום שבע פעמים מאי לאו בערבה לא בלולב והא אמר רב נחמן אמר רבה בר אבוה בערבה א"ל הוא אמר לך בערבה ואנא אמינא בלולב אתמר ר' אלעזר אומר בלולב רב שמואל [בר נתן] אמר ר' חנינא בערבה וכן אמר רב נחמן אמר רבה בר אבוה בערבה,א"ל רבא לרב יצחק בריה דרבה בר בר חנה בר אוריא תא ואימא לך מלתא מעליתא דהוה אמר אבוך הא דתנן כל היום מקיפין את המזבח פעם אחת ואותו היום מקיפין את המזבח שבע פעמים הכי אמר אבוך משמיה דר' אלעזר בלולב,איתיביה לולב דוחה את השבת בתחלתו וערבה בסופו פעם אחת חל שביעי של ערבה להיות בשבת והביאו מרביות של ערבה מערב שבת והניחום בעזרה והכירו בהן בייתוסין ונטלום וכבשום תחת אבנים,למחר הכירו בהן עמי הארץ ושמטום מתחת האבנים והביאום הכהנים וזקפום בצידי המזבח לפי שאין בייתוסין מודים שחיבוט ערבה דוחה את השבת,אלמא בנטילה היא תיובתא,ואלא נדחו כיון דאנן לא דחינן אינהו נמי לא דחו והא יום טוב הראשון דלדידן לא דחי ולדידהו דחי | 43b. b“You shall reside,” “you shall reside,”by means bof a verbal analogy. It is stated here,with regard to isukka /i: b“You shall residein isukkotseven days” (Leviticus 23:42), band it is stated with regard to the inaugurationof the Tabernacle: “And at the door of the Tent of Meeting byou shall resideday and night seven days” (Leviticus 8:35). bJust as there,with regard to the inauguration, the meaning is bdays and even nights, so too here,with regard to isukka /i, the meaning is bdays and even nights. /b,§ The mishna continues: The altar is encircled with the bwillow branchfor bsevendays. bHowso? If the seventh day of performing the mitzva of the willow branch occurs on Shabbat, since on that day the mitzva of the willow branch is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed seven days. The Gemara asks: With regard to the mitzva of the bwillow branch on the seventhday, bwhat is the reasonthat bit overrides Shabbat? Rabbi Yoḥa said:It is bin order to publicize that it isa mitzva that bapplies by Torahlaw, since it is not written explicitly in the Torah. The Gemara raises an objection: bIf so, ilulavtoo should overrideShabbat in the Temple on the other days of iSukkotas well and not only on the first day bin order to publicize that it isa mitzva bby Torahlaw all seven days, since that too is not written explicitly in the Torah.,The Gemara answers: One is prohibited from taking the ilulav /ion Shabbat by rabbinic bdecree due tothe concern expressed bby Rabba(42b) lest he take the ilulavin his hand and go to an expert to learn how to wave the ilulavand thereby carry it in the public domain. The Gemara objects: bIf so,with regard to the bwillow branch as well let us issue a decreedue to the same concern. The Gemara answers: The two cases are different. With regard to the bwillow branch, agents of the court bring itto the priests who perform the mitzva in the Temple, and they carefully prepare the willow branch prior to the onset of Shabbat and will not come to carry it in a prohibited manner on Shabbat. However, performance of the mitzva of ilulavis incumbent upon every individual.Therefore, there is concern lest one unwittingly perform the prohibited labor of carrying on Shabbat.,The Gemara objects: bIf so,i.e., because the willow branch is supplied by agents of the court there is no concern that Shabbat will be desecrated, bletthe mitzva of the willow branch boverrideShabbat on bevery dayof the Festival bas well.The Gemara answers: In that case people bwould come to raise doubts aboutthe significance of the mitzva of ilulav /i,as, unlike the mitzva of the willow branch, it would override Shabbat on only one day of the Festival and not on all seven. The Gemara asks: bAnd letthe mitzva of the willow branch boverrideShabbat bon the first day of the Festival,just as the mitzva of ilulavdoes, and not on the seventh day. The Gemara answers: bThe matterof publicizing that the mitzva of willow branch is a mitzva by Torah law bwould not be apparent,as people bwould saythat bit isreally the mitzva of ilulavthat overridesShabbat, and once ilulavis permitted the willow branch is permitted as well.,The Gemara asks: bAnd letthe mitzva of the willow branch boverrideShabbat bon one of theseother days of iSukkot /i; why specifically the seventh day? The Gemara answers: bOnce you moved it from the firstday, bestablish it on the seventhday, which is also a unique day of iSukkot /i, and not on one of the other intermediate days of iSukkot /i.,The Gemara asks: bIf so,i.e., if the mitzva of the willow branch is so significant that it overrides Shabbat, blet it overrideShabbat btoday as well,even though the Temple is not standing. The Gemara answers: bWe do not knowwhen precisely bthe establishment of the monthwas determined by the court. Therefore, it is possible that the day observed as the seventh day of iSukkotis not the seventh day at all. Certainly, one does not violate the rabbinic decree to fulfill a mitzva that is not definitely a mitzva by Torah law.,The Gemara asks: If so, with regard to the people of Eretz Yisrael, bwho know the establishment of the month, let them overrideShabbat for the mitzva of willow branch on the seventh day of iSukkoteven today. bWhen bar Hedya camefrom Eretz Yisrael to Babylonia bhe said:That is not a practical question, as the seventh day bdoes not coincidewith Shabbat, since the Sages fixed the calendar to avoid that possibility. bWhen Ravin and all thoseemissaries bwho descendedto Babylonia, or who originally left Babylonia for Eretz Yisrael and returned, bcame, they said: It does coincidewith Shabbat, bbut it does not overrideShabbat.,The Gemara asks: bButthen it is bdifficult;why doesn’t the mitzva of the willow branch override Shabbat on the seventh day today? bRav Yosef said: Who will say to usdefinitively bthatthe mitzva of bthe willow branchis performed bby takingit? bPerhaps it isperformed bby standingthe branches buprightagainst the altar. Since there is no altar today, the mitzva does not override Shabbat., bAbaye raised an objection toRav Yosef from the mishna, which states: The ilulav /iis taken bandthe altar is encircled with bthe willow brancheither bsix or sevendays. bWhat, is it notlearned from the juxtaposition of these mitzvot in the mishna that the mitzva of the willow branch is blikethe mitzva of ilulav /iin that bjust asthe mitzva of ilulav /iis performed bby takingit, bso too,the mitzva of the bwillow branchis performed bby takingit and not by standing it upright? He answered him: bAre the casesnecessarily bcomparable?Perhaps bthismitzva of ilulavis bas it is,by means of taking, band thismitzva of the willow branch is bas it is,by means of standing it upright., bAbaye raised an objection toRav Yosef from a mishna: bOn every daythe people bcircle the altar one time, andon bthat day,the seventh day of the willow branch, they circle it bseven times. What, isthe mishna bnotreferring to circling the altar bwith the willow branchin hand? He answered him: bNo,it is referring to circling the altar bwith a ilulav /i.Abaye objects: bBut didn’t Rav Naḥman saythat bRabba bar Avuh said:They would circle the altar bwith the willow branch?Rav Yosef bsaid to him: He said to you with the willow branch;however, my authority is no less than his, as we are both iamora’im /i, band I saythat they circle the altar bwith a ilulav /i. It was statedthat this was the subject of dispute between other iamora’imas well. bRabbi Elazar says:They circle the altar bwith a ilulav /i. Rav Shmuel bar Natan saidthat bRabbi Ḥanina said:They circle the altar bwith the willow branch. And likewise, Rav Naḥman saidthat bRabba bar Avuh said:They would circle the altar bwith the willow branch. /b, bRava said to Rav Yitzḥak, son of Rabba bar bar Ḥana: Son of Torah [ ibar urya /i], come and I will tell you an outstanding statement that your father would say.With regard to bthat which we learnedin a mishna: On bevery daythe people bcircle the altar one time, and on that day,the seventh day of the willow branch, bthey circle the altar seven times; thisis what byour father said in the name of Rabbi Elazar:They circle the altar bwith a ilulav /i. /b,Abaye braised an objection toRav Yosef from the iTosefta( iSukka3:1): The mitzva of ilulavoverrides Shabbat atthe bstartof the Festival, band the willow branchoverrides it batthe bendof the Festival. bOne time, the seventhday bofthe bwillow branch occurred on Shabbat, and they brought branches ofthe bwillowtree bon Shabbat eve,before Shabbat, band placed them in theTemple bcourtyardfor use on Shabbat. The bBoethusiansin the Temple, who disagreed with the Sages and held that there is no mitzva of the willow branch on the seventh day of the Festival, bnoticed them and took them and concealed them underthe bstones.This was an attempt to prevent fulfillment of the mitzva, as they knew that the Sages would prohibit moving the stones, which are set-aside on Shabbat., bThe next day,some of bthe ignoramuses noticedthe branches concealed under the stones. bAndsince the ignoramuses identified with the opinion of the Sages, and at the same time were ignorant of the details of the mitzvot, bthey extracted them from under the stones. And the priests brought them and stood them upright at the sides of the altar.This happened bbecausethe bBoethusians do not concede that waving the willow branch overrides Shabbat. /b, bApparently,based on the conclusion of the incident, the mitzva of the willow branch bisfulfilled bby takingit, as it is referring to waving the willow branch and not just standing it upright at the sides of the altar. The Gemara notes: Indeed, it is ba conclusive refutationof Rav Yosef’s opinion.,Given the refutation of Rav Yosef’s opinion, the original question is difficult: bRather, let themin Eretz Yisrael boverrideShabbat for the mitzva of the willow branch on the seventh day of iSukkotnowadays as well. The Gemara answers: bSince wein the Diaspora bdo not overrideShabbat for this purpose, btheyin Eretz Yisrael balso do not overrideit. The Gemara objects: bBut doesn’t the first day of the Festivalrefute that contention, as bfor usin the Diaspora it bdoes not overrideShabbat and we do not take the ilulav /i, band for themin Eretz Yisrael bit overridesShabbat and they take the ilulav /i? |
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27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. bis there any matter that we are unable to perform and our agents are able to perform?The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: bThis is what they say to him: We administer an oath to you according to our understanding and the understanding of the court,cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, bhe would leavethem band cry and they would leavehim band cry.The Gemara explains: bHe turned aside and crieddue to the indignity bthat they suspected himof being ba Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocentof indiscretion bis afflicted in his body.The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: bAnd whywere the Elders bsoinsistent that the High Priest take an oath? The Gemara explains: So that bhe would not preparethe incense and light it boutsidein the Sanctuary, before entering the Holy of Holies, band bringthe coal pan with the incense already burning on it bintothe Holy of Holies bin the mannerthat bthe Sadducees did.Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., bThe Sages taughtin the iTosefta /i: There was ban incident involving acertain bSadduceewho was appointed as High Priest, bwho prepared the incense outsideand then bbroughtit into the Holy of Holies. bUpon his emergence he was overjoyedthat he had succeeded. bThe father ofthat Sadducee bmet him and said to him: My son, although we are Sadduceesand you performed the service in accordance with our opinion, bwe fear the Phariseesand do not actually implement that procedure in practice. The son bsaid to hisfather: bAll my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover”(Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. bI said: When willthe opportunity bbecome available to me, and I will fulfill itaccording to the Sadducee interpretation? bNow thatthe opportunity bhas become available to me,will bI not fulfill it? /b,The Sages bsaid: Noteven ba few dayspassed buntil he died and was laid out in the garbagedump, band worms were coming out of his nosein punishment for his actions. bAnd some saythat bhe was struckas soon bas he emergedfrom the Holy of Holies, bas Rabbi Ḥiyya taught: A type of sound was heard in theTemple bcourtyard, as an angel came and struck him in the face. And his fellow priests came into remove him from there band they found the likeness of a footprint of a calf between his shoulders.That is the mark left by an angel striking, bas it is statedwith regard to angels: b“And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot”(Ezekiel 1:7).,§ It was taught in the mishna that bRabbi Zekharya ben Kevutalsays: Many times I read before the High Priest from the book of Daniel. bRav Ḥa bar Rava taught this to Ḥiyya bar Rav before Ravin the following manner: bRabbi Zekharya bar Kefutal said, and Rav demonstrated with his handthat the name should be pronounced bKevutal.The Gemara asks: Why did Rav demonstrate his point with a gesture? bLet himsimply bsay it.The Gemara answers: Rav bwas reciting iShema /iat that moment and could not interrupt iShemaby speaking.,The Gemara asks: bAnd isinterrupting in a manner bof that sort,by gesturing, bpermittedduring iShema /i? bDidn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting iShemashould neither make allusions with his eyes, nor open and closehis mouth bwith his lipsto convey a message, bnor gesture with his fingers? And it was taughtin a ibaraitathat bRabbi Elazar Ḥisma says: Concerning one who recites iShemaand makes allusions with his eyes, or opens and closeshis mouth bwith his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob”(Isaiah 43:22). By signaling while reciting iShemahe behaves contemptuously toward God, and it is tantamount to not having recited iShemabefore Him. How, then, could Rav gesture while reading iShema /i?,The Gemara answers: This is bnot difficult. Thisprohibition to interrupt one’s recitation of iShemawith a gesture applies binthe course of reciting the bfirst paragraphof iShema /i, which is more fundamental; bthatcase where Rav gestured was binthe course of reciting the bsecond paragraphof iShema /i, where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting iShema /i, the Gemara cites a ibaraitain which bthe Sages taught:“And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, band you shall talk of themwhen you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course bofreciting bthem,the study of Torah and the recitation of iShema /i, it is permitted to interrupt to state a significant matter, bbut notin the course bofreciting the iAmida bprayer,which may not be interrupted for any kind of speech. Another interpretation of the verse is: bAnd you shall talk of themis to emphasize that bit is permittedto interrupt iShema bto speak these mattersof Torah, but not to speak bother mattersthat may lead to levity., bRabbi Aḥa says: Talk of themmeans one must brender them,the words of Torah, ba permanentfixture, band not render them a temporaryexercise. bRava said: One who engages in idle chatterwithout Torah or any particular purpose bviolatesa bpositivecommandment, bas it is stated: And you shall talk of them;talk bof them and not of other matters. Rav Aḥa bar Ya’akov said:Furthermore, boneeven bviolates a negativecommandment, bas it is stated: “All these matters are wearisome; no man can ever state them”(Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strongMISHNA: /strong If the High Priest bsought to sleepat night, bthe young priestswould bsnap the middle [ itzerada /i] fingeragainst the thumb bbefore him, and theywould bsay to himevery so often: bMy Master, High Priest. Standfrom your bed band chillyourself bonce on the floorand overcome your drowsiness. bAnd theywould bengage himin various ways buntil the time would arrive to slaughter thedaily offering., strongGEMARA: /strong The Gemara asks: bWhatis the itzerada /ifinger mentioned in the mishna? bRav Yehuda said: It is the rival [ itzara /i] of that [ ida /i]one. Which finger bis it? iTzeradais the rival of bthe thumb;it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. bRav Huna demonstratedthe loud noise that could be achieved by snapping with the middle finger, and bthe sound traveled throughout Rav’s study hall.The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that bthey said to him: My Master, High Priest.Stand from your bed and bchillyourself bonce on the floorand overcome your drowsiness. bRav Yitzḥak saidthat they said to the High Priest: bIntroduce something new.The Gemara asks: bWhat is itthat they asked him to introduce? bThey say to him: Demonstratehow to perform the ceremonial bbowing[ikidda /i].This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: bAnd theywould bengage himin different ways buntil the time to slaughter thedaily offering bwould arrive.It was btaught: They would not occupy him with a harp or a lyre,which may not be played on a Festival, bbutwould sing bwiththeir bmouths. And what would they say?They would say this verse: b“Unless the Lord builds the house, its builders labor in vain on it;unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that bthe prominentmen bof Jerusalem would not sleep the entire nightbut instead engaged in Torah study, bso thatthe bHigh Priest would hearthe bsound of noisein the city band sleep would not overcome himin the silence of the sleeping city. bIt was taughtin a ibaraitathat bAbba Shaul said: They would do so even in the outlying areasand stay awake all night bin acknowledgment of the Temple; however,the result was bthat they would sin,as the men and women would participate in games together to pass the time, leading to transgression., bAbaye said, and some sayit was bRav Naḥman bar Yitzḥakwho said: bInterpretthat statement as referring to bNeharde’a, as Elijahthe Prophet bsaid to Rav Yehuda, brotherof bRav Salla Ḥasida: You have saidand wondered: bWhy has the Messiah not come?Why is that surprising? bIsn’t today Yom Kippur, and relations were had with several virgins in Neharde’a,as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda bsaid to him: What did the Holy One, Blessed be He, sayabout those sins committed by the Jewish people? bHe said:This is what God said: |
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28. Origen, Against Celsus, 1.32 (3rd cent. CE - 3rd cent. CE)
| 1.32. But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that when she was pregt she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera; and let us see whether those who have blindly concocted these fables about the adultery of the Virgin with Panthera, and her rejection by the carpenter, did not invent these stories to overturn His miraculous conception by the Holy Ghost: for they could have falsified the history in a different manner, on account of its extremely miraculous character, and not have admitted, as it were against their will, that Jesus was born of no ordinary human marriage. It was to be expected, indeed, that those who would not believe the miraculous birth of Jesus would invent some falsehood. And their not doing this in a credible manner, but (their) preserving the fact that it was not by Joseph that the Virgin conceived Jesus, rendered the falsehood very palpable to those who can understand and detect such inventions. Is it at all agreeable to reason, that he who dared to do so much for the human race, in order that, as far as in him lay, all the Greeks and Barbarians, who were looking for divine condemnation, might depart from evil, and regulate their entire conduct in a manner pleasing to the Creator of the world, should not have had a miraculous birth, but one the vilest and most disgraceful of all? And I will ask of them as Greeks, and particularly of Celsus, who either holds or not the sentiments of Plato, and at any rate quotes them, whether He who sends souls down into the bodies of men, degraded Him who was to dare such mighty acts, and to teach so many men, and to reform so many from the mass of wickedness in the world, to a birth more disgraceful than any other, and did not rather introduce Him into the world through a lawful marriage? Or is it not more in conformity with reason, that every soul, for certain mysterious reasons (I speak now according to the opinion of Pythagoras, and Plato, and Empedocles, whom Celsus frequently names), is introduced into a body, and introduced according to its deserts and former actions? It is probable, therefore, that this soul also, which conferred more benefit by its residence in the flesh than that of many men (to avoid prejudice, I do not say all), stood in need of a body not only superior to others, but invested with all excellent qualities. |
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