1. Hebrew Bible, Deuteronomy, 5.1-5.21, 13.1, 17.17, 19.15, 21.14-21.15, 22.15-22.19, 22.22, 23.15, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 21.15. כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 22.15. וְלָקַח אֲבִי הנער [הַנַּעֲרָה] וְאִמָּהּ וְהוֹצִיאוּ אֶת־בְּתוּלֵי הנער [הַנַּעֲרָה] אֶל־זִקְנֵי הָעִיר הַשָּׁעְרָה׃ 22.16. וְאָמַר אֲבִי הנער [הַנַּעַרָה] אֶל־הַזְּקֵנִים אֶת־בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ׃ 22.17. וְהִנֵּה־הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא־מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר׃ 22.18. וְלָקְחוּ זִקְנֵי הָעִיר־הַהִוא אֶת־הָאִישׁ וְיִסְּרוּ אֹתוֹ׃ 22.19. וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 23.15. כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3. וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ | 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment" 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." 21.15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;" 22.15. then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate." 22.16. And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her;" 22.17. and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city." 22.18. And the elders of that city shall take the man and chastise him." 22.19. And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days." 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 23.15. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.2. and she departeth out of his house, and goeth and becometh another man’s wife," 24.3. and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;" 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance." |
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2. Hebrew Bible, Exodus, 20.1-20.17, 21.12, 31.15, 35.2 (9th cent. BCE - 3rd cent. BCE)
| 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 21.12. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃ 31.15. שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃ 35.2. וַיֵּצְאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה׃ 35.2. שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהוָה כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת׃ | 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 21.12. He that smiteth a man, so that he dieth, shall surely be put to death." 31.15. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death." 35.2. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD; whosoever doeth any work therein shall be put to death." |
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3. Hebrew Bible, Genesis, 1.27, 2.24, 3.5, 9.6 (9th cent. BCE - 3rd cent. BCE)
| 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." |
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4. Hebrew Bible, Hosea, 4.11 (9th cent. BCE - 3rd cent. BCE)
| 4.11. זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח־לֵב׃ | 4.11. Harlotry, wine, and new wine take away the heart." |
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5. Hebrew Bible, Leviticus, 18.18, 19.2, 19.18, 24.17 (9th cent. BCE - 3rd cent. BCE)
| 18.18. וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃ 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ | 18.18. And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime." 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 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." 24.17. And he that smiteth any man mortally shall surely be put to death." |
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6. Hebrew Bible, Malachi, 2.14-2.16, 3.22 (9th cent. BCE - 3rd cent. BCE)
| 2.14. וַאֲמַרְתֶּם עַל־מָה עַל כִּי־יְהוָה הֵעִיד בֵּינְךָ וּבֵין אֵשֶׁת נְעוּרֶיךָ אֲשֶׁר אַתָּה בָּגַדְתָּה בָּהּ וְהִיא חֲבֶרְתְּךָ וְאֵשֶׁת בְּרִיתֶךָ׃ 2.15. וְלֹא־אֶחָד עָשָׂה וּשְׁאָר רוּחַ לוֹ וּמָה הָאֶחָד מְבַקֵּשׁ זֶרַע אֱלֹהִים וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וּבְאֵשֶׁת נְעוּרֶיךָ אַל־יִבְגֹּד׃ 2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ 3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ | 2.14. Yet ye say: ‘Wherefore?’ Because the LORD hath been witness Between thee and the wife of thy youth, Against whom thou hast dealt treacherously, Though she is thy companion, And the wife of thy covet." 2.15. And not one hath done so Who had exuberance of spirit! For what seeketh the one? A seed given of God. Therefore take heed to your spirit, And let none deal treacherously against the wife of his youth." 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously." 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." |
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7. Hebrew Bible, Numbers, 5.13, 15.35 (9th cent. BCE - 3rd cent. BCE)
| 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ | 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;" 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" |
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8. Hebrew Bible, 2 Samuel, 3.2, 3.3, 3.4, 3.5, 5.13, 6.23, 11.1-12.25, 12.24 (8th cent. BCE - 5th cent. BCE)
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9. Hebrew Bible, Jeremiah, 3.1, 3.8 (8th cent. BCE - 5th cent. BCE)
| 3.1. וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃ 3.1. לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃ 3.8. וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃ | 3.1. . . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD." 3.8. And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;" |
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10. Hebrew Bible, 1 Chronicles, 3.1-3.2 (5th cent. BCE - 3rd cent. BCE)
| 3.1. וּבֶן־שְׁלֹמֹה רְחַבְעָם אֲבִיָּה בְנוֹ אָסָא בְנוֹ יְהוֹשָׁפָט בְּנוֹ׃ 3.1. וְאֵלֶּה הָיוּ בְּנֵי דָויִד אֲשֶׁר נוֹלַד־לוֹ בְּחֶבְרוֹן הַבְּכוֹר אַמְנֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִית שֵׁנִי דָּנִיֵּאל לַאֲבִיגַיִל הַכַּרְמְלִית׃ 3.2. הַשְּׁלִשִׁי לְאַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר הָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית׃ 3.2. וַחֲשֻׁבָה וָאֹהֶל וּבֶרֶכְיָה וַחֲסַדְיָה יוּשַׁב חֶסֶד חָמֵשׁ׃ | 3.1. Now these were the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;" 3.2. the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;" |
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11. Hebrew Bible, Ezra, 10 (5th cent. BCE - 4th cent. BCE)
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12. Hebrew Bible, Nehemiah, 13.23-13.29 (5th cent. BCE - 4th cent. BCE)
| 13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ 13.28. וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃ 13.29. זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃ | 13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;" 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people." 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves." 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin." 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’" 13.28. And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me." 13.29. Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites." |
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13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
| 715e. when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist |
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14. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
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15. Anon., Jubilees, 50.8 (2nd cent. BCE - 2nd cent. BCE)
| 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. |
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16. Anon., Testament of Reuben, 3.15 (2nd cent. BCE - 2nd cent. CE)
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17. Dead Sea Scrolls, Damascus Covenant, 4.20-4.21, 5.7, 7.14-7.19, 13.17 (2nd cent. BCE - 1st cent. CE)
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18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.20-4.21, 5.7, 7.14-7.19, 13.17 (2nd cent. BCE - 1st cent. CE)
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19. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
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20. Dead Sea Scrolls, Community Rule, 1.3, 9.10-9.11 (2nd cent. BCE - 1st cent. CE)
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21. Septuagint, Ecclesiasticus (Siracides), 7.26, 23.27, 25.16-25.26, 42.9 (2nd cent. BCE - 2nd cent. BCE)
| 7.26. If you have a wife who pleases you, do not cast her out;but do not trust yourself to one whom you detest. 25.16. I would rather dwell with a lion and a dragon than dwell with an evil wife. 25.17. The wickedness of a wife changes her appearance,and darkens her face like that of a bear. 25.18. Her husband takes his meals among the neighbors,and he cannot help sighing bitterly. 25.19. Any iniquity is insignificant compared to a wifes iniquity;may a sinners lot befall her! 25.21. Do not be ensnared by a womans beauty,and do not desire a woman for her possessions. 25.22. There is wrath and impudence and great disgrace when a wife supports her husband. 25.23. A dejected mind, a gloomy face,and a wounded heart are caused by an evil wife. Drooping hands and weak knees are caused by the wife who does not make her husband happy. 25.24. From a woman sin had its beginning,and because of her we all die. 25.25. Allow no outlet to water,and no boldness of speech in an evil wife. 25.26. If she does not go as you direct,separate her from yourself. 42.9. A daughter keeps her father secretly wakeful,and worry over her robs him of sleep;when she is young, lest she do not marry,or if married, lest she be hated; 42.9. The glory of the stars is the beauty of heaven,a gleaming array in the heights of the Lord. |
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22. Philo of Alexandria, On The Special Laws, 3.5, 3.14 (1st cent. BCE - missingth cent. CE)
| 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.14. And yet what can be a more flagitious act of impiety than to defile the bed of one's father after he is dead, which it would be right rather to preserve untouched, as sacred; and to feel no respect either for old age of for one's mother, and for the same man to be both the son and the husband of the same woman; and again for the same woman to be both the mother and wife of the same man, and for the children of the two to be the brothers of their father and the grandsons of their mother, and for that same woman to be both the mother and grandmother of those children whom she has brought forth, and for the man to be at the same time both the father and the uterine brother of those whom he has begotten? |
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23. Anon., Didache, 1.2-1.5, 2.4-2.5, 2.7, 3.1-3.2, 3.6-3.10, 5.1-5.2, 6.1-6.3 (1st cent. CE - 2nd cent. CE)
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24. Josephus Flavius, Jewish War, 2.120-2.121, 2.135, 2.139, 2.160-2.161 (1st cent. CE - 1st cent. CE)
| 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. |
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25. Josephus Flavius, Against Apion, 2.17 (1st cent. CE - 1st cent. CE)
| 2.17. Molo and some others determined it as every one pleased; but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to strengthen his assertion by so evident a character of chronology. But he was not aware that this character confutes his assertion; 2.17. The reason why the constitution of this legislation was ever better directed to the utility of all than other legislations were, is this, that Moses did not make religion a part of virtue, but he saw and he ordained other virtues to be parts of religion; I mean justice, and fortitude, and temperance, and a universal agreement of the members of the community with one another; |
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26. Josephus Flavius, Life, 12, 11 (1st cent. CE - 1st cent. CE)
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27. Mishnah, Avot, 1.2 (1st cent. CE - 3rd cent. CE)
| 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety." |
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28. Mishnah, Gittin, 9.10 (1st cent. CE - 3rd cent. CE)
| 9.10. Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes." |
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29. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE)
| 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel." |
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30. New Testament, 1 Peter, 1.5-1.12 (1st cent. CE - 1st cent. CE)
| 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. |
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31. New Testament, 1 Corinthians, 7.8-7.16 (1st cent. CE - 1st cent. CE)
| 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? |
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32. New Testament, Acts, 9.28, 13.15, 15.20-15.21, 15.29, 21.25 (1st cent. CE - 2nd cent. CE)
| 9.28. He was with them going in and going out at Jerusalem 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. |
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33. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE)
| 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. |
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34. New Testament, Ephesians, 1.3-1.14 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. |
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35. New Testament, Romans, 2.17-2.24 (1st cent. CE - 1st cent. CE)
| 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. |
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36. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. 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. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. |
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37. New Testament, Luke, 1.75, 4.1-4.29, 6.20-6.49, 8.19-8.21, 10.25-10.28, 11.27-11.28, 11.42-11.44, 11.46-11.47, 11.52, 14.26-14.27, 16.18, 18.18-18.30, 20.34-20.36, 22.54, 22.63-22.71, 24.15-24.17, 24.25-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE)
| 1.75. In holiness and righteousness before him all the days of our life. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 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. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 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. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 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? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 8.19. His mother and brothers came to him, and they could not come near him for the crowd. 8.20. It was told him by some saying, "Your mother and your brothers stand outside, desiring to see you. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 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. 11.27. It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you! 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 14.27. Whoever doesn't bear his own cross, and come after me, can't be my disciple. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 18.21. He said, "I have observed all these things from my youth up. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.26. Those who heard it said, "Then who can be saved? 18.27. But he said, "The things which are impossible with men are possible with God. 18.28. Peter said, "Look, we have left everything, and followed you. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 22.54. They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you? 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM. 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth! 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? 24.25. 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. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. |
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38. New Testament, Mark, 1.1-1.11, 2.23-2.28, 3.31-3.35, 4.1-4.13, 6.20-6.44, 6.46, 7.21, 9.5, 10.1-10.12, 10.17-10.31, 12.25, 12.28-12.34, 14.53, 14.55-14.65 (1st cent. CE - 1st cent. CE)
| 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 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. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.46. After he had taken leave of them, he went up the mountain to pray. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 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. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. |
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39. New Testament, Matthew, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 3, 3.9, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.13, 4.23, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.19-7.12, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 8.12, 8.19, 8.20, 9.35, 10, 10.35, 10.36, 10.37, 11.23, 11.28, 11.29, 11.30, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.46, 12.47, 12.48, 12.49, 13, 13.54, 13.55, 13.56, 13.57, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 16.1, 16.6, 16.11, 18, 19, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 21.41, 22.23, 22.24, 22.25, 22.26, 22.27, 22.28, 22.29, 22.30, 22.31, 22.32, 22.33, 22.34, 22.36, 22.37, 22.38, 22.39, 22.40, 23, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 23.34, 23.35, 23.36, 23.37, 24, 24.12, 25, 26.59, 27.1, 27.25, 27.62, 28.15, 28.20 (1st cent. CE - 1st cent. CE)
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40. Tosefta, Sotah, 5.9 (1st cent. CE - 2nd cent. CE)
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41. Anon., Sifre Deuteronomy, 122 (2nd cent. CE - 4th cent. CE)
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42. Irenaeus, Refutation of All Heresies, 1.27.2, 3.12.12, 4.13.1, 4.33.15, 4.34 (2nd cent. CE - 3rd cent. CE)
| 4.34. After, then, we have succinctly explained the powers of the secret arts practised among these (magicians), and have shown their easy plan for the acquisition of knowledge, neither are we disposed to be silent on the following point, which is a necessary one - how that, loosing the seals, they restore the sealed letters, with the actual seals themselves. Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts, (and) forming the ointment into a figure, they keep it by them. When, however, it is time to loose a small tablet, smearing with oil their tongue, next with the latter anointing the seal, (and) heating the drug with a moderate fire, (the sorcerers) place it upon the seal; and they leave it there until it has acquired complete consistence, and they use it in this condition as a seal. But they say, likewise, that wax itself with fir-wood gum possesses a similar potency, as well as two parts of mastich with one part of dry asphalt. But sulphur also by itself effects the purpose tolerably well, and flower of gypsum strained with water, and of gum. Now this (last mixture) certainly answers most admirably also for sealing molten lead. And that which is accomplished by the Tuscan wax, and refuse of resin, and pitch, and asphalt, and mastich, and powdered spar, all being boiled together in equal parts, is superior to the rest of the drugs which I have mentioned, while that which is effected by the gum is not inferior. In this manner, then, also, they attempt to loose the seals, endeavouring to learn the letters written within. These contrivances, however, I hesitated to narrate in this book, perceiving the danger lest, perchance, any knavish person, taking occasion (from my account), should attempt (to practise these juggleries). Solicitude, however, for many young persons, who could be preserved from such practices, has persuaded me to teach and publish, for security's sake, (the foregoing statements). For although one person may make use of these for gaining instruction in evil, in this way somebody else will, by being instructed (in these practices), be preserved from them. And the magicians themselves, corrupters of life, will be ashamed in plying their art. And learning these points that have been previously elucidated by us, they will possibly be restrained from their folly. But that this seal may not be broken, let me seal it with hog's lard and hair mixed with wax. |
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43. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 16b. אי הכי מאי איריא הכונס את הבתולה אפי' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו',אמרי התם טרדא דרשות הכא טרדא דמצוה:, big strongמתני׳ /strong /big רחץ לילה הראשון שמתה אשתו אמרו לו תלמידיו למדתנו רבינו שאבל אסור לרחוץ אמר להם איני כשאר בני אדם אסטניס אני,וכשמת טבי עבדו קבל עליו תנחומין אמרו לו תלמידיו למדתנו רבינו שאין מקבלין תנחומין על העבדים אמר להם אין טבי עבדי כשאר כל העבדים כשר היה,חתן אם רוצה לקרות קרית שמע לילה הראשון קורא רבן שמעון בן גמליאל אומר לא כל הרוצה ליטול את השם יטול:, big strongגמ׳ /strong /big מ"ט דרבן (שמעון בן) גמליאל קסבר אנינות לילה דרבנן דכתיב (עמוס ח, י) ואחריתה כיום מר ובמקום אסטניס לא גזרו ביה רבנן: ,וכשמת טבי עבדו וכו':,ת"ר עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ותנחומי אבלים,מעשה ומתה שפחתו של רבי אליעזר נכנסו תלמידיו לנחמו כיון שראה אותם עלה לעלייה ועלו אחריו נכנס לאנפילון נכנסו אחריו נכנס לטרקלין נכנסו אחריו אמר להם כמדומה אני שאתם נכוים בפושרים עכשיו אי אתם נכוים אפילו בחמי חמין לא כך שניתי לכם עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ולא תנחומי אבלים אלא מה אומרים עליהם כשם שאומרים לו לאדם על שורו ועל חמורו שמתו המקום ימלא לך חסרונך כך אומרים לו על עבדו ועל שפחתו המקום ימלא לך חסרונך,תניא אידך עבדים ושפחות אין מספידין אותן ר' יוסי אומר אם עבד כשר הוא אומרים עליו הוי איש טוב ונאמן ונהנה מיגיעו אמרו לו אם כן מה הנחת לכשרים:,ת"ר אין קורין אבות אלא לשלשה ואין קורין אמהות אלא לארבע,אבות מאי טעמא אילימא משום דלא ידעינן אי מראובן קא אתינן אי משמעון קא אתינן אי הכי אמהות נמי לא ידעינן אי מרחל קא אתינן אי מלאה קא אתינן אלא עד הכא חשיבי טפי לא חשיבי,תניא אידך עבדים ושפחות אין קורין אותם אבא פלוני ואמא פלונית ושל ר"ג היו קורים אותם אבא פלוני ואמא פלונית,מעשה לסתור משום דחשיבי:,א"ר אלעזר מאי דכתיב (תהלים סג, ה) כן אברכך בחיי בשמך אשא כפי כן אברכך בחיי זו ק"ש בשמך אשא כפי זו תפלה ואם עושה כן עליו הכתוב אומר (תהלים סג, ו) כמו חלב ודשן תשבע נפשי ולא עוד אלא שנוחל שני עולמים העוה"ז והעולם הבא שנאמר (תהלים סג, ו) ושפתי רננות יהלל פי:,ר' אלעזר בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשכן בפורינו אהבה ואחוה ושלום וריעות ותרבה גבולנו בתלמידים ותצליח סופנו אחרית ותקוה ותשים חלקנו בגן עדן ותקננו בחבר טוב ויצר טוב בעולמך ונשכים ונמצא יחול לבבנו ליראה את שמך ותבא לפניך קורת נפשנו לטובה.,רבי יוחנן בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתציץ בבשתנו ותביט ברעתנו ותתלבש ברחמיך ותתכסה בעזך ותתעטף בחסידותך ותתאזר בחנינותך ותבא לפניך מדת טובך וענותנותך.,ר' זירא בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שלא נחטא ולא נבוש ולא נכלם מאבותינו,ר' חייא בתר דמצלי אמר הכי יהי רצון מלפניך ה' אלהינו שתהא תורתך אומנותנו ואל ידוה לבנו ואל יחשכו עינינו.,רב בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתתן לנו חיים ארוכים חיים של שלום חיים של טובה חיים של ברכה חיים של פרנסה חיים של חלוץ עצמות חיים שיש בהם יראת חטא חיים שאין בהם בושה וכלימה חיים של עושר וכבוד חיים שתהא בנו אהבת תורה ויראת שמים חיים שתמלא לנו את כל משאלות לבנו לטובה.,רבי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתצילנו מעזי פנים ומעזות פנים מאדם רע ומפגע רע מיצר רע מחבר רע משכן רע ומשטן המשחית ומדין קשה ומבעל דין קשה בין שהוא בן ברית בין שאינו בן ברית,ואע"ג דקיימי קצוצי עליה דרבי.,רב ספרא בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשים שלום | 16b. The Gemara questions this: bIf so, why discussa case of bone who is marrying a virginin particular? bEven one who is marrying a widowis performing a mitzva and should balsobe exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. bHere,in the case of one who marries a virgin, the groom is bpreoccupiedby his thoughts, bwhile here,in the case of one who marries a widow, bhe is not preoccupied. /b,The Gemara challenges: bIfa groom is exempt from the recitation of iShemasimply bdue to preoccupation,then bevenone who is preoccupied because bhis ship sank at sea shouldbe exempt. If so, bwhy then did Rabbi Abba bar Zavda saythat bRav said: A mourner is obligated in all the mitzvot mentioned in the Torah except forthe mitzva to don bphylacteries, asthe term bsplendor is statedwith regard to phylacteries, bas it is statedthat the prophet Ezekiel was prohibited to mourn and was told: b“Bind your splendor upon yourself”(Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite iShema /i, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. bThere,it is a case of bpreoccupation with a voluntaryact, as there is no mitzva to be preoccupied with his mourning, but bhere,in the case of a groom, the cause of bthe preoccupation isthe bmitzvaitself., strongMISHNA: /strong The mishna relates another episode portraying unusual conduct by Rabban Gamliel. bHe bathed on the first night after his wife died. His students said to him:Have byounot btaught us, our teacher, that a mourner is prohibited to bathe?He answered them: bI am not like other people, I am delicate [ iistenis /i].For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: bAnd when his slave, Tavi, died,Rabban Gamliel baccepted condolences for hisdeath as one would for a close family member. bHis students said to him: Have younot btaught us, our teacher, that one does not accept condolences forthe death of bslaves?Rabban Gamliel said to his students: bMy slave, Tavi, is not like all the rest of the slaves, he was virtuousand it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of iShemaon one’s wedding night, the Sages said that bif,despite his exemption, ba groom wishes to recite iShemaon the first night,he may do so. bRabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputationof a God-fearing person bmay assumeit, and consequently, not everyone who wishes to recite iShemaon his wedding night may do so., strongGEMARA: /strong With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: bWhat is the reasonthat bRabban Gamlieldid not practice the customs of mourning after his wife died? The Gemara answers: bHe holds thatacute mourning [ ianinut /i] is in effect only on the day of the death itself, but bacute mourning at night isonly bby rabbinic law, as it is written:“And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, band the end will be like a bitter day”(Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. bAnd in the case of a delicate person, the Sages did not issue a decreethat one should afflict himself during the period of acute mourning.,We learned in our mishna that: bWhen his servant, Tavi, died,Rabban Gamliel accepted condolences for him., bThe Sagestaught in a ibaraita /i: For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one recites neither the blessing of the mourners nor the consolation of the mourners. /b, bAn incidentis related that when bRabbi Eliezer’s maidservant died, his students entered to console him. When he saw themapproaching bhe went up to the second floor, and they went up after him. He entered the gatehouse [ ianpilon /i], and they entered after him. He entered the banquet hall [ iteraklin /i],and bthey entered after him.Having seen them follow him everywhere, bhe said to them: It seems to me that you would be burned by lukewarm water,meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. bNowI see that byou are not even burned by boiling hot water. Did I not teach you the following:For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one neither recites the blessing of the mourners nordoes he recite bthe consolation of the mourners,as the relationship between master and slave is not like a familial relationship? bRather, what does one say about themwhen they die? bJust as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservantwho died: bMay the Omnipresent replenish your loss,as the connection between a master and his slave is only ficial in nature., bIt was taught in another ibaraita /i: bOne does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over hima eulogy of sorts: bAlas, a good and loyal man who enjoyedthe fruits bof his hard labor. They said to him: If so, whatpraise bhave you left for virtuousJews? A Jewish person would be proud to be eulogized in that manner., bThe Sages taughtin a ibaraita /i: bOne may only call threepeople bpatriarchs,Abraham, Isaac, and Jacob, but not Jacob’s children. bAnd one may only call fourpeople bmatriarchs,Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: bWhat is the reasonfor this exclusivity with regard to the bPatriarchs? If you saythat it is bbecause we do not know whether we descend from Reuben or from Simon,so we cannot accurately say our father Reuben, for example, bif so,with regard to the Matriarchs as well, bwe do not know whether we descend from Rachel or from Leah,and we should not call Rachel and Leah matriarchs either. bInstead,the reason the sons of Jacob are not called patriarchs is not for that reason, but because buntilJacob bthey are significantenough to be referred to as patriarchs, but bbeyondJacob, bthey are not significantenough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, bit was taught in another ibaraita /i: bOne may not refer to slaves and maidservants as father [ iabba /i] so-and-so or mother [ iimma /i] so-and-so. But they would callthe slaves and maidservants bof Rabban Gamliel “father so-and-so” and “mother so-and-so.” /b,The Gemara asks: Is a bstorycited in order bto contradictthe previously stated ihalakha /i? The Gemara answers: There is no contradiction; rather, bbecauseRabban Gamliel’s servants bwere significant,they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of iShema /i. bRabbi Elazar said: What isthe meaning of bthat which is written: “So I will bless You as I live, to Your name I will raise my hands”(Psalms 63:5)? bSo I will bless You as I live, refers to the recitation of iShema /i,and bto Your name I will raise my hands, refers tothe iAmida bprayer,which is characterized as lifting one’s hands to God. bAnd if one does so,recites iShemaand prays, bthe verse says about him: “As with fat and marrow, my soul will be satisfied”(Psalms 63:6). bAnd not onlydoes he receive this reward, bbut he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [ ireot /i], my mouth praises You”(Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how bafter Rabbi Elazar concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bto cause to dwell in our lot love and brotherhood, peace and friendship. br bAnd may You make our borders rich in disciples br band cause us to ultimately succeed,that we will have a good bend and hope. br bAnd may You set our portion in the Garden of Eden, br band may You establish for us a good companion and a good inclination in Your world. br bAnd may we rise early and find the aspiration of our hearts to fear Your name, br band may the satisfaction of our souls come before You,i.e., may You hear our prayers that we may have spiritual contentment in this world bfor the best. /b,Similarly, the Gemara recounts that bafter Rabbi Yoḥa concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat You look upon our shame and behold our plight, br bthat You clothe Yourself in Your mercy, br band cover Yourself with Your might, br bthat You wrap Yourself in Your loving-kindness, br band gird Yourself with Your grace, br band may Your attributes of goodness and humility come before You. /b,Similarly, bafter Rabbi Zeira concluded his prayers he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat we not sin or shame ourselves, br band that we not disgrace ourselves before our forefathers, brin the sense that our actions should not disgrace the actions of our forefathers., bAfter Rabbi Ḥiyya prayed he said the following: br bMay it be Your will, Lord our God, br bthat Your Torah should be our vocation, br band may our heart not become faint nor our eyes dim. /b, bAfter his prayer, Rav said the following: br bMay it be Your will, Lord our God, br bthat You grant us long life, a life of peace, br ba life of goodness, a life of blessing, br ba life of sustece, a life of freedom of movementfrom place to place, where we are not tied to one place, br ba life of dread of sin, a life without shame and disgrace, br ba life of wealth and honor, br ba life in which we have love of Torah and reverence for Heaven, br ba life in which You fulfill all the desires of our heart for good. /b, bAfter his prayer, RabbiYehuda HaNasi bsaid the following: br bMay it be Your will, Lord our God, and God of our forefathers, br bthat You save us from the arrogant and from arrogancein general, br bfrom a bad man, from a bad mishap, br bfrom an evil instinct, from a bad companion, br bfrom a bad neighbor, from the destructive Satan, br bfrom a harsh trial and from a harsh opponent, br bwhether he is a member of the covet,a Jew, br bor whether he is not a member of the covet. /b, bAndthe Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day bdespite the fact thatroyal bofficers stoodwatch bover RabbiYehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance., bAfter his prayer, Rav Safra said the following: br bMay it be Your will, Lord our God, that You establish peace /b |
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44. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 90b. ופרומה משני צדדיה ורוחצת עם בני אדם,עם בני אדם ס"ד אלא במקום שבני אדם רוחצין,זו מצוה מן התורה לגרשה שנאמר (דברים כד, א) כי מצא בה ערות וגו' ושלחה מביתו והלכה והיתה לאיש אחר הכתוב קראו אחר לומר שאין זה בן זוגו לראשון זה הוציא רשעה מביתו וזה הכניס רשעה לתוך ביתו,זכה שני שלחה שנאמר ושנאה האיש האחרון ואם לאו קוברתו שנאמר (דברים כד, ג) או כי ימות האיש האחרון כדאי הוא במיתה שזה הוציא רשעה מביתו וזה הכניס רשעה לתוך ביתו,(מלאכי ב, טז) כי שנא שלח ר' יהודה אומר אם שנאתה שלח ר' יוחנן אומר שנאוי המשלח,ולא פליגי הא בזוג ראשון הא בזוג שני,דאמר ר' אלעזר כל המגרש אשתו ראשונה אפילו מזבח מוריד עליו דמעות שנאמר (מלאכי ב, יג) וזאת שנית תעשו כסות דמעה את מזבח ה' בכי ואנקה מאין [עוד] פנות אל המנחה ולקחת רצון מידכם ואמרתם על מה על כי ה' העיד בינך ובין אשת נעוריך אשר אתה בגדתה בה והיא חברתך ואשת בריתך:, br br big strongהדרן עלך המגרש וסליקא לה מסכת גיטין /strong /big br br | |
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45. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו | 31a. bwho wagered with each otherand bsaid: Anyone who will go and aggravate Hillelto the point that he reprimands him, bwill take four-hundred izuz /i. bOne of them said: I will aggravate him. That daythat he chose to bother Hillel bwas Shabbat eve, and Hillel was washingthe hair on bhis head. He went and passed the entrance toHillel’s bhouseand in a demeaning manner bsaid: Who here is Hillel, who here is Hillel?Hillel bwrapped himselfin a dignified garment band went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask.Hillel bsaid to him: Ask, my son, ask.The man asked him: bWhy are the heads of Babylonians oval?He was alluding to and attempting to insult Hillel, who was Babylonian. bHe said to him: My son, you have asked a significant question.The reason is bbecause they do not have clever midwives.They do not know how to shape the child’s head at birth.,That man bwent and waited one hour,a short while, breturnedto look for Hillel, band said: Who here is Hillel, who here is Hillel?Again, Hillel bwrapped himself and went out to greet him.Hillel bsaid to him: My son, what do you seek?The man bsaid to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy are the eyes of the residents of Tadmor bleary [ iterutot /i]?Hillel bsaid to him: My son, you have asked a significant question.The reason is bbecause they live among the sandsand the sand gets into their eyes.,Once again the man bwent, waited one hour, returned, and said: Who here is Hillel, who here is Hillel?Again, bhe,Hillel, bwrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy do Africans have wide feet?Hillel bsaid to him: You have asked a significant question.The reason is bbecause they live in marshlandsand their feet widened to enable them to walk through those swampy areas.,That man bsaid to him: I have manymore bquestions to ask, but I am afraid lest you get angry.Hillel bwrapped himself and sat before him,and bhe said to him: All ofthe bquestions that you have to ask, askthem. The man got angry and bsaid to him: Are you Hillel whom they callthe iNasiof Israel? He said to him: Yes. He said to him: Ifit bis you,then bmay there not be many like you in Israel.Hillel bsaid to him: My son, for whatreason do you say this? The man bsaid to him: Because I lost four hundred izuzbecause of you.Hillel bsaid to him: Be vigilant of your spiritand avoid situations of this sort. bHillel is worthy of having you lose four hundred izuzandanother bfour hundred izuzon his account, and Hillel will not get upset. /b, bThe Sages taught:There was ban incident involving one gentile who came before Shammai.The gentile bsaid to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah.The gentile bsaid to him:With regard to bthe WrittenTorah, bI believe you, butwith regard to bthe OralTorah, bI do not believe you. Convert me on condition that you will teach meonly the bWritten Torah.Shammai bscolded him and cast him out with reprimand.The same gentile bcame before Hillel,who bconverted himand began teaching him Torah. bOn the first day, heshowed him the letters of the alphabet and bsaid to him: iAlef /i, ibet /i, igimmel /i, idalet /i. The next day he reversedthe order of the letters and told him that an ialefis a itavand so on. The convert bsaid to him: But yesterday you did not tell me that.Hillel bsaid to him:You see that it is impossible to learn what is written without relying on an oral tradition. bDidn’t you rely on me?Therefore, you should balso rely on mewith regard to the matter bof the OralTorah, and accept the interpretations that it contains.,There was banother incident involving one gentile who came before Shammaiand bsaid toShammai: bConvert me on condition that you teach me the entire Torah while I am standing on one foot.Shammai bpushed himaway bwith the builder’s cubit in his hand.This was a common measuring stick and Shammai was a builder by trade. The same gentile bcame before Hillel. He converted himand bsaid to him:That bwhich is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b,There was banother incident involving one gentile who was passing behind the study halland bheard the voice of a teacher who wasteaching Torah to his students and bsayingthe verse: b“And these are the garments which they shall make: A breastplate, and an iefod, /iand a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). bThe gentile said: Thesegarments, bfor whom are theydesignated? The students bsaid to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammaiand bsaid to him: Convert me on condition that you install meas High Priest. Shammai bpushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b,Hillel bsaid to him,to the convert: bIs it notthe way of the world that bonly one who knows the protocols [ itakhsisei /i]of royalty bis appointed king? Goand blearn the royal protocolsby engaging in Torah study. bHe went and readthe Bible. bWhen he reachedthe verse which says: b“And the common man that draws near shall be put to death”(Numbers 1:51), the convert bsaid toHillel: bWith regard to whom is the verse speaking?Hillel bsaid to him: Even with regard to David, king of Israel. The convert reasoned an ia fortioriinference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn”(Exodus 4:22), and nevertheless bit is written about them: And the common man that draws near shall be put to death; a mere convert who camewithout merit, bwithnothing more than bhis staff and traveling bag, all the more sothat this applies to him, as well.,The convert bcame before Shammaiand btold himthat he retracts his demand to appoint him High Priest, saying: bAm I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hilleland bsaid to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence.The Gemara relates: bEventually, the threeconverts bgathered togetherin bone place,and bthey said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b,The Gemara continues discussing the conduct of the Sages, citing that bReish Lakish said: Whatis the meaning of bthat which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge,the fear of the Lord is his treasure” (Isaiah 33:6)? bFaith; that is the order of iZera /i’ iim /i, Seeds,in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). bYour times; that is the order of iMoed /i, Festival,which deals with the various occasions and Festivals that occur throughout the year. bStrength; that is the order of iNashim /i, Women. Salvations; that is the order of iNezikin /i, Damages,as one who is being pursued is rescued from the hands of his pursuer. bWisdom; that is the order of iKodashim /i, Consecrated Items. And knowledge; that is the order of iTeharot /i, Purity,which is particularly difficult to master. bAnd evenif a person studies and masters all of these, b“the fear of the Lord is his treasure,”it is preeminent.,With regard to the same verse, bRava said:After departing from this world, bwhen a person is brought to judgmentfor the life he lived in this world, bthey say to himin the order of that verse: Did byou conduct business faithfully?Did byou designate times for Torahstudy? Did byou engage in procreation? Did you await salvation? Did you engagein the dialectics of bwisdomor understand bone matter from another? And, nevertheless,beyond all these, bif the fear of the Lord is his treasure, yes,he is worthy, and bif not, no,none of these accomplishments have any value. There is ba parablethat illustrates this. bA person who said to his emissary: Bring a ikorof wheat up to the attic for meto store there. The messenger bwent and brought it up for him. He said to the emissary:Did byou mix a ikavof iḥomton /i,a preservative to keep away worms, binto it for me? He said to him: No. He said to him:If so, it would have been bpreferable had you not brought it up.of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a ihalakhathat was btaughtin bthe schoolof bRabbi Yishmael: A personwho sells wheat bmay, iab initio /i, bmix a ikavof iḥomtoninto a ikorof grain and need not be concernedthat by selling it all at the price of grain he will be guilty of theft, as the ikavof iḥomtonis essential for the preservation of the wheat., bRabba bar Rav Huna said: Any person who has Torah in him but does not have /b |
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46. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 63b. מן החטא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה א"ל כגון מאן כגון אמך,והא מתני ליה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנאמר (משלי ה, יח) יהי מקורך ברוך ושמח מאשת נעוריך וא"ל כגון מאן כגון אמך מתקיף תקיפא ועבורי מיעברא במלה,היכי דמי אשה רעה אמר אביי מקשטא ליה תכא ומקשטא ליה פומא רבא אמר מקשטא ליה תכא ומהדרא ליה גבא,אמר רבי חמא בר חנינא כיון שנשא אדם אשה עונותיו מתפקקין שנאמר (משלי יח, כב) מצא אשה מצא טוב ויפק רצון מה' במערבא כי נסיב אינש איתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב מוצא דכתיב ומוצא אני מר ממות את האשה,אמר רבא אשה רעה מצוה לגרשה דכתיב (משלי כב, י) גרש לץ ויצא מדון וישבות דין וקלון ואמר רבא אשה רעה וכתובתה מרובה צרתה בצדה דאמרי אינשי בחברתה ולא בסילתא ואמר רבא קשה אשה רעה כיום סגריר שנאמר (משלי כז, טו) דלף טורד ביום סגריר ואשת מדינים נשתוה,ואמר רבא בא וראה כמה טובה אשה טובה וכמה רעה אשה רעה כמה טובה אשה טובה דכתיב מצא אשה מצא טוב אי בגוה משתעי קרא כמה טובה אשה טובה שהכתוב משבחה אי בתורה משתעי קרא כמה טובה אשה טובה שהתורה נמשלה בה כמה רעה אשה רעה דכתיב ומוצא אני מר ממות את האשה אי בגוה משתעי קרא כמה רעה אשה רעה שהכתוב מגנה אי בגיהנם משתעי קרא כמה רעה אשה רעה שגיהנם נמשלה בה,(ירמיהו יא, יא) הנני מביא רעה אשר לא יוכלו לצאת ממנה אמר רב נחמן אמר רבה בר אבוה זו אשה רעה וכתובתה מרובה (איכה א, יד) נתנני ה' בידי לא אוכל קום אמר רב חסדא אמר מר עוקבא בר חייא זו אשה רעה וכתובתה מרובה במערבא אמרו זה שמזונותיו תלוין בכספו,(דברים כח, לב) בניך ובנותיך נתונים לעם אחר אמר רב חנן בר רבא אמר רב זו אשת האב (דברים לב, כא) בגוי נבל אכעיסם אמר רב חנן בר רבא אמר רב זו אשה רעה וכתובתה מרובה רבי אליעזר אומר אלו הצדוקים וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים וגו',במתניתא תנא אלו אנשי ברבריא ואנשי מרטנאי שמהלכין ערומים בשוק שאין לך משוקץ ומתועב לפני המקום יותר ממי שמהלך בשוק ערום רבי יוחנן אמר אלו חברים אמרו ליה לר' יוחנן אתו חברי לבבל שגא נפל אמרו ליה מקבלי שוחדא תריץ יתיב,גזרו על ג' מפני ג' גזרו על הבשר מפני המתנות גזרו על המרחצאות מפני הטבילה,קא מחטטי שכבי מפני ששמחים ביום אידם שנאמר (שמואל א יב, טו) והיתה יד ה' בכם ובאבותיכם אמר רבה בר שמואל זו חטוטי שכבי דאמר מר בעון חיים מתים מתחטטין,א"ל רבא לרבה בר מארי כתיב (ירמיהו ח, ב) לא יאספו ולא יקברו לדומן על פני האדמה יהיו וכתיב (ירמיהו ח, ג) ונבחר מות מחיים אמר ליה נבחר מות לרשעים שלא יחיו בעולם הזה ויחטאו ויפלו בגיהנם,כתוב בספר בן סירא אשה טובה מתנה טובה לבעלה וכתיב טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת ככלוב מלא עוף כן בתיהם מלאים מרמה,אל תצר צרת מחר כי לא תדע מה ילד יום שמא מחר בא ואיננו נמצא מצטער על העולם שאין שלו מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סוד לאחד מאלף,אמר רבי אסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי תניא רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר (בראשית ט, ו) שופך דם האדם באדם דמו ישפך וכתיב בתריה ואתם פרו ורבו,רבי יעקב אומר כאילו ממעט הדמות שנאמר (בראשית ט, ו) כי בצלם אלהים עשה את האדם וכתיב בתריה ואתם פרו וגו' בן עזאי אומר כאילו שופך דמים וממעט הדמות שנאמר ואתם פרו ורבו,אמרו לו לבן עזאי יש נאה דורש ונאה מקיים נאה מקיים ואין נאה דורש ואתה נאה דורש ואין נאה מקיים אמר להן בן עזאי ומה אעשה שנפשי חשקה בתורה אפשר לעולם שיתקיים על ידי אחרים,תניא אידך רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר שופך דם האדם וסמיך ליה ואתם פרו וגו' רבי אלעזר בן עזריה אומר כאילו ממעט הדמות בן עזאי אומר וכו' אמרו לו לבן עזאי יש נאה דורש וכו',ת"ר (במדבר י, לו) ובנחה יאמר שובה ה' רבבות אלפי ישראל | 63b. bfrom sin.We should therefore show our gratitude to them. The Gemara cites a related incident: bRav Yehudawas bteachingTorah bto Rav Yitzḥak, his son,and they encountered the verse: b“And I find more bitter than death the woman”(Ecclesiastes 7:26). His son bsaid to him: For example, whom?His father replied: bFor example, your mother. /b,The Gemara asks: bDidn’t Rav Yehuda teach Rav Yitzḥak, his son,the following ibaraita /i: bA man finds peace of mind only with his first wife, as it is stated: “Let your fountain be blessed, and have joy from the wife of your youth”(Proverbs 5:18), bandhis son bsaid to him: For example, whom,and his father responded in this case as well: bFor example, your mother.This indicates that Rav Yehuda did find peace of mind with his wife. The Gemara answers: She was aggressive and bforceful, butshe was beasily appeased. /b,The Gemara asks: bWhat are the circumstanceswhen a woman is considered ba bad wife? Abaye said: She arranges a table for him and arrangesher bmouth for himat the same time. In other words, although she prepares food for him, she verbally abuses him while he eats. bRava said: She arranges a table for him andthen bturnsher bback to him,displaying her lack of interest in his company., bRabbi Ḥama bar Ḥanina said: Once a man marries a woman his iniquities crumble [ imitpakekin /i], as it is stated: “Whoever finds a wife finds good, and obtains [ iveyafek /i] favor of the Lord”(Proverbs 18:22). bIn the West,i.e., Eretz Yisrael, bwhen a man married a woman they would say to him as follows: iMatzaor imotze /i?In other words, they would ask the groom if the appropriate passage for his wife is that verse, which begins with the word imatza /i, as it is written: Whoever finds [ imatza /i] a wife finds good,or whether the more appropriate verse is the one beginning with the word imotze /i, as it is written: “And I find [ imotze /i] more bitter than death the woman”(Ecclesiastes 7:26)., bRava said: It is a mitzva to divorce a bad wife, as it is written: “Cast out the scorner and contention will depart; strife and shame will cease”(Proverbs 22:10). bAnd Rava said: A bad wife whose marriage contractsettlement bistoo blargefor her husband to pay in the event of a divorce, bher rival wife is at her side.In other words, the only way for him to improve matters is to take another wife. bAs people sayin the well-known adage: The way to trouble a woman is bwith her peer and not with a thorn. And Rava said: A bad wife is as troublesome as a day of heavy rain, as it is stated: “A continual dropping on a very rainy day and a contentious woman are alike”(Proverbs 27:15)., bAnd Rava said: Come and see how good a good wife is and how bad a bad wife is. How good is a good wife? As it is written: Whoever finds a wife finds good. If the verse speaks of her,a wife, this demonstrates bhow good a good wife is, as the Bible praises her. If the verse speaksmetaphorically bof the Torah,it nevertheless indicates bhow good a good wife is, as the Torah is compared to her.Conversely, bhow bad is a bad wife? As it is written: “And I find more bitter than death the woman.” If the verse speaks of her,this demonstrates bhow bad a bad wife is, as the Bible condemns her. If the verse speaksmetaphorically bof Gehenna,it still demonstrates bhow bad a bad wife is, as Gehenna is compared to her. /b,The Gemara cites further statements on the same issue. The verse states: b“Behold, I will bring evil upon them, which they shall not be able to escape”(Jeremiah 11:11). bRav Naḥman saidthat bRabba bar Avuh said: This is a bad wife whose marriage contract is large.Similarly, with regard to the verse: b“The Lord has given me into the hands of those against whom I cannot stand”(Lamentations 1:14), bRav Ḥisda saidthat bMar Ukva bar Ḥiyya said: This is a bad wife whose marriage contract is large. In the West,Eretz Yisrael, bthey said thisverse is referring to one bwhose food is dependent on his money.He is forced to purchase his food with cash, as he does not possess land of his own.,With regard to the verse: b“Your sons and your daughters shall be given to another people”(Deuteronomy 28:32), bRav Ḥa bar Rava saidthat bRav said: This isa reference to the children’s bfather’s wife,their stepmother. With regard to the verse: b“I will provoke them with a vile nation”(Deuteronomy 32:21), bRav Ḥa bar Rava saidthat bRav said: This is a bad wife whose marriage contract is large. Rabbi Eliezer saysthat bthese are apostates, and so toothe verse bstates: “The vile man has said in his heart: There is no God,they have dealt corruptly” (Psalms 14:1), which proves that an apostate is called vile., bIt was taught in a ibaraita /iwith regard to the verse: “I will provoke them with a vile nation,” that bthese are the inhabitants of Barbarya and the inhabitants of Martenai, who walk naked in the marketplace, as none is more despised and abominable before the Omnipresent than one who walks naked in the marketplace. Rabbi Yoḥa said: These arethe iḤabbarim /i,a sect of Persian priests. The Gemara relates: When bthey said to Rabbi Yoḥa:The iḤabbarimhave come to Babylonia, he shuddered and fellof his chair, out of concern for the Jews living there. bThey said to him:There is a way to deal with their persecution, as bthey accept bribes.Upon hearing that not all was lost, bhe straightened himselfand bsatin his place once again.,Apropos the iḤabbarim /i, the Gemara cites the following statement of the Sages: The iḤabbarimwere able to bissue decrees againstthe Jewish people with regard to bthreematters, bdue to threetransgressions on the part of the Jewish people. bThey decreed against meat,i.e., they banned ritual slaughter, bdue tothe failure of the Jewish people to give the priests bthe giftsof the foreleg, the jaw, and the maw. bThey decreed againstJews bathing in bbathhouses, due totheir neglect of ritual bimmersion. /b,Third, bthey exhumed the deadfrom their graves bbecausethe Jews brejoice onthe bholidaysof the gentiles, bas it is stated: “Then shall the hand of the Lord be against you and against your fathers”(I Samuel 12:15). bRabba bar Shmuel said: Thisverse is referring to bexhuming the dead,which upsets both the living and the dead, bas the Master said:Due bto the iniquity of the living, the dead are exhumed. /b, bRava said to Rabba bar Mari: It is written: “They shall not be gathered nor buried; they shall be for dung upon the face of the earth”(Jeremiah 8:2), band it is written: “And death shall be chosen rather than life”(Jeremiah 8:3). If death will be so indecent that their bodies will not even be buried, why would people choose death over life? Rabba bar Mari bsaid to him:The latter verse does not refer to the previously described state of affairs, but rather it means: bDeath is preferable for the wicked,as it is better bthat they not live in this world and sin andconsequently bdescend into Gehenna. /b,The Gemara cites more statements concerning women. bIt is written in the book of Ben Sira: A good wife is a good gift for her husband. And it is written: A good one will be placed in the bosom of a God-fearing man; a bad wife is a plague to her husband. What is his remedy? He should divorce her and he will be cured of his plague. A beautiful wife, happy is her husband; the number of his days are doubled.His pleasure in her beauty makes him feel as though he has lived twice as long., bTurn your eyes from a graceful womanwho is married to another man, blest you be caught in her trap. Do not turn to her husband to mix wine and strong drink with him,which can lead to temptation. bFor onaccount of bthe countece of a beautiful woman many have been destroyed, and her slain is a mighty host.Furthermore, bmany have been the wounded peddlers.This is referring to men who travel from place to place to sell women’s jewelry. Their frequent dealings with women lead their husbands to harm the peddlers. bThose who accustomthemselves bto licentious matters are like a spark that ignites a coal. As a cage is full of birds, so are their houses full of deceit. /b,The Gemara quotes additional statements from the book of Ben Sira: bDo not suffer from tomorrow’s trouble,that is, do not worry about problems that might arise in the future, bas you do not know what a day will bring. Perhapswhen btomorrow comes,the individual who was so worried will bnotbe among the living, and bhewas bconsequently upset over a world that is not his. Prevent a crowd from inside your house,do not let many people enter, band do noteven bbring allyour friends into byour house.Make sure, however, that ba crowd seeks your welfare,and that you have many allies. bReveal a secret toonly bone in a thousand,since most people are unable to keep a secret., bRabbi Asi said: TheMessiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so. bAs it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made”(Isaiah 57:16). bIt is taughtin a ibaraitathat bRabbi Eliezer says: Anyone who does not engage inthe mitzva to be bfruitful and multiplyis considered bas though he sheds blood, as it is stated: “Whoever sheds the blood of man, by man shall his blood be shed”(Genesis 9:6), band it is writtenimmediately bafterward: “And you, be fruitful and multiply”(Genesis 9:7)., bRabbi Ya’akov says: It is as though he diminishes theDivine bImage, as it is stated: “For in the image of God He made man”(Genesis 9:6), band it is writtenimmediately bafterward: “And you, be fruitfuland multiply” (Genesis 9:7). bBen Azzai says:It is bas though he sheds blood andalso bdiminishes theDivine bImage, as it is stated: “And you, be fruitful and multiply,”after the verse that alludes to both shedding blood and the Divine Image., bThey said to ben Azzai: Thereis a type of scholar who bexpounds well and fulfillshis own teachings bwell,and another who bfulfills well and does not expound well. But you,who have never married, bexpound wellon the importance of procreation, bandyet byou do not fulfill wellyour own teachings. bBen Azzai said to them: What shall I do, as my soul yearns for Torah,and I do not wish to deal with anything else. bIt is possible for the world to be maintained by others,who are engaged in the mitzva to be fruitful and multiply., bIt issimilarly btaughtin banother ibaraitathat bRabbi Eliezer says: Anyone who does not engage inthe mitzva to be bfruitful and multiplyis considered bas though he sheds blood, as it is stated: “Whoever sheds the blood of man,” andit is stated bnear it: “And you, be fruitfuland multiply.” bRabbi Elazar ben Azarya says:It is bas though he diminishes theDivine bImage. Ben Azzai says:It is as though he both sheds blood and diminishes the Divine Image. bThey said to ben Azzai: There isa type of scholar who bexpounds well, etc. /b, bThe Sages taughtwith regard to the mitzva to be fruitful and multiply: b“And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel”(Numbers 10:36). |
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