1. Hebrew Bible, Exodus, 31.16 (9th cent. BCE - 3rd cent. BCE)
| 31.16. וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ | 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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2. 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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3. Hebrew Bible, Psalms, 90.4, 107.5 (9th cent. BCE - 3rd cent. BCE)
| 90.4. כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה׃ 107.5. רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף׃ | 90.4. For a thousand years in Thy sight Are but as yesterday when it is past, And as a watch in the night." 107.5. Hungry and thirsty, Their soul fainted in them." |
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4. Hebrew Bible, Isaiah, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)
| 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ | 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" |
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5. Hebrew Bible, Jeremiah, 50.40 (8th cent. BCE - 5th cent. BCE)
| 50.40. As when God overthrew Sodom and Gomorrah And the neighbour cities thereof, saith the LORD; So shall no man abide there, Neither shall any son of man dwell therein." |
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6. Anon., Jubilees, 4.29-4.30 (2nd cent. BCE - 2nd cent. BCE)
| 4.29. for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch testified against (them) all. 4.30. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour |
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7. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE)
| 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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8. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)
| 18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil. |
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9. Anon., Testament of Zebulun, 8.2 (2nd cent. BCE - 2nd cent. CE)
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10. Septuagint, Ecclesiasticus (Siracides), 8.5 (2nd cent. BCE - 2nd cent. BCE)
| 8.5. Do not reproach a man who is turning away from sin;remember that we all deserve punishment. |
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11. New Testament, Acts, 2.17, 3.10, 13.12, 13.33, 17.30, 23.26, 24.2, 24.24 (1st cent. CE - 2nd cent. CE)
| 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 23.26. Claudius Lysias to the most excellent governor Felix: Greetings. 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation 24.24. But after some days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. |
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12. New Testament, Romans, 11.33-11.35 (1st cent. CE - 1st cent. CE)
| 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? |
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13. New Testament, John, 5.8-5.9, 9.6 (1st cent. CE - 1st cent. CE)
| 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. 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 |
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14. New Testament, Luke, 1.42-1.43, 2.11, 2.22-2.35, 2.38, 2.47, 2.52, 3.16, 3.22, 4.2, 4.14-4.15, 4.18-4.19, 4.21-4.22, 4.32, 4.36-4.41, 5.12-5.25, 6.1-6.11, 6.18-6.19, 6.21, 7.3, 7.16-7.18, 7.22, 8.43-8.44, 8.54, 13.13, 15.17, 15.23-15.24, 16.20-16.21, 17.11-17.19, 18.35-18.43, 22.21, 23.42-23.43, 24.13-24.35 (1st cent. CE - 1st cent. CE)
| 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.25. Behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law 2.28. then he received him into his arms, and blessed God, and said 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 2.31. Which you have prepared before the face of all peoples; 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.33. Joseph and his mother were marveling at the things which were spoken concerning him 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 2.35. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 2.47. All who heard him were amazed at his understanding and his answers. 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.32. and they were astonished at his teaching, for his word was with authority. 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. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 6.1. Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands. 6.2. But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day? 6.3. Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him; 6.4. how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone? 6.5. He said to them, "The Son of Man is lord of the Sabbath. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.18. The disciples of John told him about all these things. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.37. They told him that Jesus of Nazareth was passing by. 18.38. He cried out, "Jesus, you son of David, have mercy on me! 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me! 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him 18.41. What do you want me to do?"He said, "Lord, that I may see again. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 22.21. But behold, the hand of him who betrays me is with me on the table. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. |
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15. New Testament, Mark, 1.31, 1.41, 2.1-2.12, 2.23-2.28, 3.1-3.6, 3.9-3.10, 5.5, 5.27-5.29, 5.41-5.42, 6.51, 6.54-6.56, 7.32-7.35, 8.23, 9.27, 10.46-10.52 (1st cent. CE - 1st cent. CE)
| 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.54. When they had come out of the boat, immediately the people recognized him 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. |
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16. New Testament, Matthew, 5.17-5.26, 8.3, 8.15, 9.1-9.8, 9.20-9.22, 9.25, 9.29, 12.9-12.14, 14.35-14.36, 20.34 (1st cent. CE - 1st cent. CE)
| 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.15. He touched her hand, and the fever left her. She got up and served him. 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.29. Then he touched their eyes, saying, "According to your faith be it done to you. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 14.35. When the men of that place recognized him, they sent into all that surrounding region, and brought to him all who were sick 14.36. and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. |
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17. Apuleius, The Golden Ass, 2.5 (2nd cent. CE - 2nd cent. CE)
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18. Tertullian, Against Marcion, 1.1.6 (2nd cent. CE - 3rd cent. CE)
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19. Tertullian, Prescription Against Heretics, 30 (2nd cent. CE - 3rd cent. CE)
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20. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 17b. למי שמשים עצמו כשירים,רב הונא רמי כתיב (תהלים קמה, יז) צדיק ה' בכל דרכיו וכתיב וחסיד בכל מעשיו בתחלה צדיק ולבסוף חסיד,רבי אלעזר רמי כתיב (תהלים סב, יג) ולך ה' חסד וכתיב כי אתה תשלם לאיש כמעשהו בתחלה כי אתה תשלם כמעשהו ולבסוף ולך ה' חסד,אילפי ואמרי לה אילפא רמי כתיב (שמות לד, ו) ורב חסד וכתיב ואמת בתחלה ואמת ולבסוף ורב חסד,ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם,ה' ה' אני הוא קודם שיחטא האדם ואני הוא לאחר שיחטא האדם ויעשה תשובה אל רחום וחנון,אמר רב יהודה ברית כרותה לי"ג מדות שאינן חוזרות ריקם שנאמר (שמות לד, י) הנה אנכי כורת ברית,אמר ר' יוחנן גדולה תשובה שמקרעת גזר דינו של אדם שנא' (ישעיהו ו, י) השמן לב העם הזה ואזניו הכבד ועיניו השע פן יראה בעיניו ובאזניו ישמע ולבבו יבין ושב ורפא לו,א"ל רב פפא לאביי ודלמא לפני גזר דין א"ל ורפא לו כתיב איזהו דבר שצריך רפואה הוי אומר זה גזר דין,מיתיבי השב בינתים מוחלין לו לא שב בינתים אפילו הביא כל אילי נביות שבעולם אין מוחלין לו לא קשיא הא ביחיד הא בצבור,מיתיבי (דברים יא, יב) עיני ה' אלהיך בה עתים לטובה עתים לרעה עתים לטובה כיצד הרי שהיו ישראל רשעים גמורין בראש השנה ופסקו להם גשמים מועטים לסוף חזרו בהן להוסיף עליהן אי אפשר שכבר נגזרה גזרה אלא הקב"ה מורידן בזמנן על הארץ הצריכה להן הכל לפי הארץ,עתים לרעה כיצד הרי שהיו ישראל צדיקים גמורין בר"ה ופסקו עליהן גשמים מרובין לסוף חזרו בהן לפחות מהן אי אפשר שכבר נגזרה גזרה אלא הקב"ה מורידן שלא בזמנן על הארץ שאינה צריכה להן,לטובה מיהא ליקרעיה לגזר דינייהו ולוסיף להו שאני התם דאפשר בהכי,ת"ש (תהלים קז, כג) יורדי הים באניות עושי מלאכה במים רבים המה ראו מעשי ה' וגו' ויאמר ויעמד רוח סערה ותרומם גליו יחוגו וינועו כשכור וגו' ויצעקו אל ה' בצר להם וגו' יודו לה' חסדו וגו',עשה להן סימניות כאכין ורקין שבתורה לומר לך צעקו קודם גזר דין נענין צעקו לאחר גזר דין אינן נענין,הני נמי כיחידין דמו,ת"ש שאלה בלוריא הגיורת את רבן גמליאל כתיב בתורתכם (דברים י, יז) אשר לא ישא פנים וכתיב (במדבר ו, כו) ישא ה' פניו אליך,נטפל לה רבי יוסי הכהן אמר לה אמשול לך משל למה הדבר דומה לאדם שנושה בחבירו מנה וקבע לו זמן בפני המלך ונשבע לו בחיי המלך הגיע זמן ולא פרעו בא לפייס את המלך ואמר לו עלבוני מחול לך לך ופייס את חבירך הכא נמי כאן בעבירות שבין אדם למקום כאן בעבירות שבין אדם לחבירו,עד שבא ר"ע ולימד | 17b. That is to say, God forgives sins only bfor one who regards himself as a remainder,i.e., of only secondary importance.,§ bRav Huna raised a contradictionbetween the two halves of a verse. bIt is written: “The Lord is righteous [ itzaddik /i] in all His ways”(Psalms 145:17), indicating that God acts in accordance with the attribute of strict justice [ itzedek /i], bandthen bit is writtenin the same verse: b“And kind [ iḥasid /i] in all His works,”implying that He acts with grace and loving-kindness [ iḥesed /i], going beyond the letter of the law. Rav Huna explained: bInitially,at the time of judgment, bHe is righteous, but in the end,at the time of punishment, bHe is gracious. /b, bRabbi Elazar raised asimilar bcontradiction: It is written: “But to you, O Lord, belongs kindness”(Psalms 62:13), implying that God acts beyond the letter of the law, bandthen bit is writtenin the same verse: b“For You render to a man according to his deeds,”implying that He rewards and punishes measure for measure. Rabbi Elazar answered: bInitially,at the time of judgment: b“For You render to a man according to his deeds”; but in the end,at the time of punishment: b“But to You, O Lord, belongs kindness.” /b, bIlfai, and some sayit was the Sage bIlfa,also braised a contradiction: It is writtenin the list of God’s attributes: b“And abundant in kindness”(Exodus 34:6), band it is writtenin the same verse: b“And truth,”which implies the attribute of justice. He answered: bInitially,at the time of judgment: b“And truth,”i.e., God employs strict justice, bbut in the end,when He sees that the world cannot survive on judgment based only on truth and justice: b“And abundant in kindness,”i.e., He is merciful.,§ The verse states: b“And the Lord passed by before him, and proclaimed”(Exodus 34:6). bRabbi Yoḥa said: Were it notexplicitly bwritten in the verse, it would be impossible to say this,as it would be insulting to God’s honor. The verse bteaches that the Holy One, Blessed be He, wrapped Himselfin a prayer shawl blike a prayer leader and showed Mosesthe structure of the border ofthe bprayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order.Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, band I will forgive them. /b,The verse continues: b“The Lord, the Lord,”and it should be understood as follows: bI am He before a person sins, and I am He after a person sins and performs repentance,as God does not recall for him his first sins, since He is always b“God, merciful and gracious”(Exodus 34:6)., bRav Yehuda said: A covet was made with the thirteen attributes that they will not return empty-handed,meaning that if one mentions them, he will certainly be answered, bas it is statedin this regard: b“Behold, I make a covet”(Exodus 34:10).,§ bRabbi Yoḥa said: Great is repentance, for it tears up the sentenceissued bagainst a person, as it is stated: “Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and they will return, and be healed”(Isaiah 6:10), implying that if indeed they return and repent, they will be healed from all their sins., bRav Pappa said to Abaye: But perhapsthis was said bbefore the sentencewas issued, but after one’s sentence has been decreed repentance no longer helps. Abaye bsaid to him: It is writtenhere: “And they will return band be healed”(Isaiah 6:10). bWhat requires healing?An illness does. Consequently, byou must saythat the reference here is to ba sentencethat has already been issued, and even so, after repentance, they will be healed.,The Gemara braises an objectionfrom a ibaraita /i: If bone repents in the meantime,between Rosh HaShana and Yom Kippur, bhe is forgiven;if bhe does not repent in the meantime,then beven if helater bbringsas offerings ball the rams of Nebaioth in the world,which are of the best quality, bthey do not forgive himin the Heavenly court. This implies that once one’s sentence has been decreed, even repentance cannot alter it. The Gemara answers: bThisis bnot difficult: Here,where repentance is effective only before the sentence on Yom Kippur, the ibaraitais referring to repentance bof an individual; there,where forgiveness is granted even after a sentence is issued, it is referring to bcommunalrepentance.,The Gemara braises an objectionfrom another ibaraita /i: The verse states: “A land which the Lord your God cares for; bthe eyes of the Lord your God arealways bupon it”(Deuteronomy 11:12). God’s constant providence over Eretz Yisrael is bsometimes forthe bgoodand bsometimes forthe bbad. Sometimes forthe bgood; how so? If the Jews were wholly wicked on Rosh HaShana, so thatonly ba meageramount of brain was decreed for themfor the year, but bin the end they repented,what can be done? bTo addrain bis impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causesthose sparse rains bto fall at theappropriate btimes on land that needs it,e.g., fields, vineyards, and gardens, ball according torequirements of bthe land,and those rains are just as effective as a lot of rain., bSometimes for bad; how so? If the Jewish people were wholly righteous on Rosh HaShana, so that much rain was decreed for themfor that year, but bin the end they regressedand sinned, what can be done? bTo reducethe amount of rain bis impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causesthe rain bto fall not at theappropriate btime,and bon land that does not need it,e.g., forests and deserts, and the ample rain is no more beneficial than meager rain.,The Gemara asks: When it is bfor good, however, let Him tear up their sentence and addto the rain that had originally been decreed for them. Since the ibaraitaexplains that God does not do so, it implies that an evil sentence cannot be rescinded, even if the entire community fully repents. The Gemara answers: bIt is different there, because it is possibleto achieve the same result bin thismanner, by causing the rain to fall at the proper time and in the proper place, without rescinding the original sentence., bComeand bheara proof from a different ibaraita /i: The psalm states: b“They that go down to the sea in ships, that do business in great waters; these saw the works of the Lord,and His wonders in the deep” (Psalms 107:23–24). The psalm continues: b“For He commanded, and raised the stormy wind, which lifted up the waves thereof…They reel to and fro, and stagger like a drunken man,and are at their wits’ end” (Psalms 107:25–27). It continues further: b“Then they cry to the Lord in their trouble,and He brings them out of their distresses” (Psalms 107:28). And finally, b“Let them give thanks to the Lord for His mercy,and for His wonderful works to the children of men” (Psalms 107:31)., bMarkers were inserted herebefore each one of verses 23 through 28. These markers, which are the letter inuninverted, bare similarin meaning bto thewords bbut and only in the Torah,to tell us that just as the Torah’s words are precise and cannot be changed, so too, these people cannot have their sentence changed. This btells youthat if bthey cried out before the sentencewas issued, bthey are answered,but if bthey cried outonly bafter the sentencewas issued, bthey are not answered. /b,The Gemara answers: This is not difficult, for bthosewho go down to the sea in ships bare also considered like individuals.Even if there are many such people, they do not constitute an entire community but only a small defined group within it.,The Gemara continues: bComeand bhear: Beloreya the convertonce basked Rabban Gamliel: It is written in your Torah:“The great, mighty, and awesome God bwho favors no one”(Deuteronomy 10:17), bandelsewhere bit is written: “The Lord shall show favor to youand give you peace” (Numbers 6: 26). How can this contradiction be resolved?, bRabbi Yosei the priest joinedthe conversation with bher and said: I will tell you a parable. To what is this matter comparable? To a person who lent his friend one hundreddinars band fixed a timefor repayment of the loan bbefore the king, andthe borrower btook an oath by the life of the kingthat he would repay the money. bThe time arrived, and he did not repaythe loan. The delinquent borrower bcame to appease the kingfor not fulfilling the oath that he had sworn by the life of the king, bandthe king bsaid to him:For bmy insult I forgive you,but byou muststill bgo and appease your friend. Here alsothe same is true: bHere,the verse that states: “The Lord shall show favor to you,” is referring to bsinscommitted bbetween man and God,which God will forgive; bthere,the verse that states: “God favors no one,” is referring to bsinscommitted bbetween a person and another,which God will not forgive until the offender appeases the one he hurt.,This is how the contradiction had at first been resolved, buntil Rabbi Akiva came and taughtas follows: |
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21. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 87a. בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה' אלהי ישראל ולפלוני שחבלתי בו,ר' ירמיה הוה ליה מילתא לר' אבא בהדיה אזל איתיב אדשא דר' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל | 87a. bof his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ iambuha /i]following bafter himout of respect for him, bhe said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?”(Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. bWhen they would carry Rav Zutra on their shoulders during the Shabbat of the Festivalwhen he taught, bhe would recitethe following to avoid becoming arrogant: b“For power is not forever, and does the crown endure for all generations?”(Proverbs 27:24).,§ It was further taught: b“It is not good to respect the person of the wicked”(Proverbs 18:5), meaning, bit is not good for wicked people when they are respected in this worldand are not punished for their sins. For example, bitwas bnot good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days”(I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, bto turn aside the righteous in judgment”(Proverbs 18:5), meaning: bIt is good for the righteous when they are not respected in this worldand are punished in this world for their sins. For example, bitwas bgood for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me”(Numbers 20:12). The Gemara analyzes this: bHad you believed in Me, your time still would not have come to depart the world. /b,They said: bFortunate are the righteousbecause bnot only do theyaccumulate bmeritfor themselves, bbut theyaccumulate bmerit for their children and their children’s children until the end of all generations; as there were several sons of Aaron whoessentially bdeserved to be burned like Nadav and Avihu, as it is stated:“The sons of Aaron bwho were left”(Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. bBut the merit of their father protected them,and they and their descendants were priests for all time.,On the other hand: bWoe to the wicked,as bnot only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations.For example, bCanaan had many childrenwho bdeserved to be ordainedas rabbis and instructors of the public due to their great stature in Torah study, blike Tavi, the servant of Rabban Gamliel,who was famous for his wisdom; bbut their father’s liability caused themto remain as slaves.,Furthermore: bWhoeveraccumulates bmerit for the public will not have sin come to his hand,and God protects him from failing; bbut whoever causes the public to sin has almost no ability to repent.The Gemara explains: bWhat is the reasonthat bwhoeveraccumulates bmerit for the public will not have sin come to his hand?It is bso that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit”(Psalms 16:10). On the other hand, bwhoever causes the public to sin has almost no ability to repent,so that bhe will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him”(Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that bone who says: I will sin and I will repent, I will sin and I will repent,is not given the opportunity to repent.The Gemara asks: bWhy do Ineed the mishna bto say twice: I will sin and I will repent, I will sin and repent?The Gemara explains that this is bin accordance withthat bwhich Rav Hunasaid that bRav said,as bRav Huna saidthat bRav said: Once a person commits a transgression and repeats it, it becomes permitted to him.The Gemara is surprised at this: bCan it enter your mind that it becomes permitted to him? Rather,say that bit becomes to him asthough it were bpermitted.Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: bI will sin and Yom Kippurwill batonefor my sins, bYom Kippur does not atonefor his sins. The Gemara comments: bLet us say that the mishna is not in accordance withthe opinion of bRabbiYehuda HaNasi, bas it was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent.The Gemara answers: bEvenif byou saythat the mishna is in accordance with the opinion of bRabbiYehuda HaNasi, bit is differentwhen it is bon the basisof being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for bsins committed against Godbut does not atone for sins committed against another person. bRav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu:The mishna states that bYom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God [ iElohim /i] shall judge him [ iufilelo /i]”(I Samuel 2:25). The word iufilelo /i, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: bWho is iElohim /imentioned in the verse? It is referring to ba judge [ ielohim /i]and not to God, and the word iufileloin the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: bIf so, saythe following with regard to bthe latter clauseof the verse: b“But if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him?”(I Samuel 2:25). This is difficult, since it has been established that the root ipllis interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: bThis iswhat the verse bis saying: If one man sins against another, God [ iElohim /i] shall forgive him [ iufilelo /i];if the sinner appeases the person against whom he has sinned, he will be forgiven. bBut if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him? Repentance and good deeds.The root ipllis to be interpreted as indicating forgiveness rather than judgment.,§ bRabbi Yitzḥak said: One who angers his friend, evenonly bverbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [ ihitrapes /i] and urge [ irehav /i] your neighbor”(Proverbs 6:1–3). This should be understood as follows: bIf you have moneythat you owe him, bopen the palm of [ ihater pisat /i]your bhand toyour neighbor and pay the money that you owe; band if not,if you have sinned against him verbally, bincrease [ iharbe /i] friends for him,i.e., send many people as your messengers to ask him for forgiveness., bRav Ḥisda said: And one must appease theone he has insulted bwith three rows of three people, as it is stated: “He comes [ iyashor /i] before men, and says: I have sinned, and perverted that which was right, and it profited me not”(Job 33:27). Rav Ḥisda interprets the word iyashoras related to the word ishura /i, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness., bRabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgivethe transgression of your brothers and their sin, for they did evil to you. bAnd now, pleaseforgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. bAnd ifthe insulted friend bdiesbefore he can be appeased, bone brings ten people, and stands them at the graveof the insulted friend, band saysin front of them: bI have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded. /b,The Gemara relates that bRabbi Yirmeyainsulted bRabbi Abba,causing the latter to bhave a complaint against him.Rabbi Yirmeya bwent and sat at the thresholdof bRabbi Abba’shouse to beg him for forgiveness. bWhenRabbi Abba’s bmaid poured out thedirty bwaterfrom the house, bthe stream of water landed onRabbi Yirmeya’s bhead. He saidabout himself: bThey have made me into a trash heap,as they are pouring dirty water on me. bHe recitedthis verse babout himself: “Who lifts up the needy out of the trash heap”(Psalms 113:7). bRabbi Abba heardwhat happened band went out to greet him.Rabbi Abba bsaid to him: Now I must go out to appease youfor this insult, bas it is written: “Go, humble yourself [ ihitrapes /i] and urge your neighbor”(Proverbs 6:3).,It is related that bwhen Rabbi Zeira had a complaint against a personwho insulted him, bhe wouldpace bback and forth before him and present himself, so thatthe person bcould come and appease him.Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that bRav had a complaint against a certain butcherwho insulted him. bThe butcher did not come before himto apologize. bOn Yom Kippur eve,Rav bsaid: I will goand bappease him. He methis student bRav Huna,who bsaid to him: Where is my Master going? He said to him:I am going bto appease so-and-so.Rav Huna called Rav by his name and bsaid: Abba is going to kill a person,for surely that person’s end will not be good. Rav bwent and stood by him.He found the butcher bsitting and splitting the headof an animal. The butcher braised his eyes and saw him. He saidto him: bAre you Abba? Go, I have nothingto say bto you. While he was splitting the head, one of the bonesof the head bflew out and struck him in the throat and killed him,thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: bRav was reciting theTorah bportion before RabbiYehuda HaNasi. |
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