1. Hebrew Bible, Proverbs, 16.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness code (h) Found in books: Klawans (2009) 194| 16.5. "תּוֹעֲבַת יְהוָה כָּל־גְּבַהּ־לֵב יָד לְיָד לֹא יִנָּקֶה׃", | 16.5. "Every one that is proud in heart is an abomination to the LORD; My hand upon it! he shall not be unpunished.", |
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2. Hebrew Bible, Numbers, 3.47, 18.8-18.32, 19.10-19.13, 28.2, 35.9-35.29, 35.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness code •holiness code (h) Found in books: Gordon (2020) 25, 36, 46, 92; Klawans (2009) 31, 93, 95| 3.47. "וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים לַגֻּלְגֹּלֶת בְּשֶׁקֶל הַקֹּדֶשׁ תִּקָּח עֶשְׂרִים גֵּרָה הַשָּׁקֶל׃", 18.8. "וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃", 18.9. "זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃", 18.11. "וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃", 18.12. "כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃", 18.13. "בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃", 18.14. "כָּל־חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה׃", 18.15. "כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃", 18.16. "וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃", 18.17. "אַךְ בְּכוֹר־שׁוֹר אוֹ־בְכוֹר כֶּשֶׂב אוֹ־בְכוֹר עֵז לֹא תִפְדֶּה קֹדֶשׁ הֵם אֶת־דָּמָם תִּזְרֹק עַל־הַמִּזְבֵּחַ וְאֶת־חֶלְבָּם תַּקְטִיר אִשֶּׁה לְרֵיחַ נִיחֹחַ לַיהוָה׃", 18.18. "וּבְשָׂרָם יִהְיֶה־לָּךְ כַּחֲזֵה הַתְּנוּפָה וּכְשׁוֹק הַיָּמִין לְךָ יִהְיֶה׃", 18.19. "כֹּל תְּרוּמֹת הַקֳּדָשִׁים אֲשֶׁר יָרִימוּ בְנֵי־יִשְׂרָאֵל לַיהוָה נָתַתִּי לְךָ וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם בְּרִית מֶלַח עוֹלָם הִוא לִפְנֵי יְהוָה לְךָ וּלְזַרְעֲךָ אִתָּךְ׃", 18.21. "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.22. "וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃", 18.23. "וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.24. "כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.25. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 18.26. "וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃", 18.27. "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃", 18.28. "כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃", 18.29. "מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃", 18.31. "וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃", 18.32. "וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃", 19.11. "הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃", 19.12. "הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃", 19.13. "כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 35.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 35.11. "וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", 35.12. "וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃", 35.13. "וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃", 35.14. "אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃", 35.15. "לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", 35.16. "וְאִם־בִּכְלִי בַרְזֶל הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃", 35.17. "וְאִם בְּאֶבֶן יָד אֲשֶׁר־יָמוּת בָּהּ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃", 35.18. "אוֹ בִּכְלִי עֵץ־יָד אֲשֶׁר־יָמוּת בּוֹ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃", 35.19. "גֹּאֵל הַדָּם הוּא יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ הוּא יְמִיתֶנּוּ׃", 35.21. "אוֹ בְאֵיבָה הִכָּהוּ בְיָדוֹ וַיָּמֹת מוֹת־יוּמַת הַמַּכֶּה רֹצֵחַ הוּא גֹּאֵל הַדָּם יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ׃", 35.22. "וְאִם־בְּפֶתַע בְּלֹא־אֵיבָה הֲדָפוֹ אוֹ־הִשְׁלִיךְ עָלָיו כָּל־כְּלִי בְּלֹא צְדִיָּה׃", 35.23. "אוֹ בְכָל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ׃", 35.24. "וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה׃", 35.25. "וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃", 35.26. "וְאִם־יָצֹא יֵצֵא הָרֹצֵחַ אֶת־גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה׃", 35.27. "וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת־הָרֹצֵחַ אֵין לוֹ דָּם׃", 35.28. "כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב עַד־מוֹת הַכֹּהֵן הַגָּדֹל וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל יָשׁוּב הָרֹצֵחַ אֶל־אֶרֶץ אֲחֻזָּתוֹ׃", 35.29. "וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם׃", 35.33. "וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃", | 3.47. "thou shalt take five shekels apiece by the poll; after the shekel of the sanctuary shalt thou take them—the shekel is twenty gerahs.", 18.8. "And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever.", 18.9. "This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons.", 18.10. "In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee.", 18.11. "And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof.", 18.12. "All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them.", 18.13. "The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof.", 18.14. "Every thing devoted in Israel shall be thine.", 18.15. "Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.", 18.16. "And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.", 18.17. "But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt dash their blood against the altar, and shalt make their fat smoke for an offering made by fire, for a sweet savour unto the LORD.", 18.18. "And the flesh of them shall be thine, as the wave-breast and as the right thigh, it shall be thine.", 18.19. "All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covet of salt before the LORD unto thee and to thy seed with thee.’", 18.20. "And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel.", 18.21. "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.", 18.22. "And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die.", 18.23. "But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.", 18.24. "For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’", 18.25. "And the LORD spoke unto Moses, saying:", 18.26. "’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe.", 18.27. "And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press.", 18.28. "Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.", 18.29. "Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it.", 18.30. "Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.", 18.31. "And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting.", 18.32. "And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’", 19.10. "And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.", 19.11. "He that toucheth the dead, even any man’s dead body, shall be unclean seven days;", 19.12. "the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.", 19.13. "Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 35.9. "And the LORD spoke unto Moses, saying:", 35.10. "’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan,", 35.11. "then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither.", 35.12. "And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment.", 35.13. "And as to the cities which ye shall give, there shall be for you six cities of refuge.", 35.14. "Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.", 35.15. "For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither.", 35.16. "But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death.", 35.17. "And if he smote him with a stone in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death.", 35.18. "Or if he smote him with a weapon of wood in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death.", 35.19. "The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death.", 35.20. "And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died;", 35.21. "or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him.", 35.22. "But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait,", 35.23. "or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;", 35.24. "then the congregation shall judge between the smiter and the avenger of blood according to these ordices;", 35.25. "and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil.", 35.26. "But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth;", 35.27. "and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him;", 35.28. "because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession.", 35.29. "And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.", 35.33. "So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it.", |
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3. Hebrew Bible, Leviticus, 1.5, 3.2, 4.6-4.7, 5.16, 5.24, 7.38, 16.14-16.20, 17.11, 19.9, 19.15, 19.20, 21.22, 23.22, 24.5-24.9, 25.1, 25.3-25.17, 25.23-25.28, 25.31-25.33, 25.36, 25.39-25.55, 26.34, 26.46, 27.2-27.21, 27.25-27.28, 27.30-27.31, 27.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2017) 68, 70, 88; Gordon (2020) 25, 30, 31, 33, 34, 35, 36, 37, 40, 45, 46, 47, 58, 61, 82, 92; Klawans (2009) 31, 194; Lidonnici and Lieber (2007) 279| 1.5. "וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 3.2. "וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃", 4.6. "וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃", 4.7. "וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 5.16. "וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת־חֲמִישִׁתוֹ יוֹסֵף עָלָיו וְנָתַן אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 7.38. "אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בְּהַר סִינָי בְּיוֹם צַוֺּתוֹ אֶת־בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת־קָרְבְּנֵיהֶם לַיהוָה בְּמִדְבַּר סִינָי׃", 16.14. "וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃", 16.15. "וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃", 16.16. "וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃", 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", 16.18. "וְיָצָא אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי־יְהוָה וְכִפֶּר עָלָיו וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר וְנָתַן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב׃", 16.19. "וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃", 17.11. "כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃", 19.9. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃", 19.15. "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 23.22. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃", 24.6. "וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃", 24.7. "וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃", 24.8. "בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃", 24.9. "וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃", 25.1. "וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃", 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃", 25.3. "שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃", 25.3. "וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃", 25.4. "כְּשָׂכִיר כְּתוֹשָׁב יִהְיֶה עִמָּךְ עַד־שְׁנַת הַיֹּבֵל יַעֲבֹד עִמָּךְ׃", 25.4. "וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר׃", 25.5. "אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת־עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ׃", 25.5. "וְחִשַּׁב עִם־קֹנֵהוּ מִשְּׁנַת הִמָּכְרוֹ לוֹ עַד שְׁנַת הַיֹּבֵל וְהָיָה כֶּסֶף מִמְכָּרוֹ בְּמִסְפַּר שָׁנִים כִּימֵי שָׂכִיר יִהְיֶה עִמּוֹ׃", 25.6. "וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ׃", 25.7. "וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל־תְּבוּאָתָהּ לֶאֱכֹל׃", 25.8. "וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה׃", 25.9. "וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃", 25.11. "יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת־סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת־נְזִרֶיהָ׃", 25.12. "כִּי יוֹבֵל הִוא קֹדֶשׁ תִּהְיֶה לָכֶם מִן־הַשָּׂדֶה תֹּאכְלוּ אֶת־תְּבוּאָתָהּ׃", 25.13. "בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתוֹ׃", 25.14. "וְכִי־תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל־תּוֹנוּ אִישׁ אֶת־אָחִיו׃", 25.15. "בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה מֵאֵת עֲמִיתֶךָ בְּמִסְפַּר שְׁנֵי־תְבוּאֹת יִמְכָּר־לָךְ׃", 25.16. "לְפִי רֹב הַשָּׁנִים תַּרְבֶּה מִקְנָתוֹ וּלְפִי מְעֹט הַשָּׁנִים תַּמְעִיט מִקְנָתוֹ כִּי מִסְפַּר תְּבוּאֹת הוּא מֹכֵר לָךְ׃", 25.17. "וְלֹא תוֹנוּ אִישׁ אֶת־עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ כִּי אֲנִי יְהֹוָה אֱלֹהֵיכֶם׃", 25.23. "וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִתֻת כִּי־לִי הָאָרֶץ כִּי־גֵרִים וְתוֹשָׁבִים אַתֶּם עִמָּדִי׃", 25.24. "וּבְכֹל אֶרֶץ אֲחֻזַּתְכֶם גְּאֻלָּה תִּתְּנוּ לָאָרֶץ׃", 25.25. "כִּי־יָמוּךְ אָחִיךָ וּמָכַר מֵאֲחֻזָּתוֹ וּבָא גֹאֲלוֹ הַקָּרֹב אֵלָיו וְגָאַל אֵת מִמְכַּר אָחִיו׃", 25.26. "וְאִישׁ כִּי לֹא יִהְיֶה־לּוֹ גֹּאֵל וְהִשִּׂיגָה יָדוֹ וּמָצָא כְּדֵי גְאֻלָּתוֹ׃", 25.27. "וְחִשַּׁב אֶת־שְׁנֵי מִמְכָּרוֹ וְהֵשִׁיב אֶת־הָעֹדֵף לָאִישׁ אֲשֶׁר מָכַר־לוֹ וְשָׁב לַאֲחֻזָּתוֹ׃", 25.28. "וְאִם לֹא־מָצְאָה יָדוֹ דֵּי הָשִׁיב לוֹ וְהָיָה מִמְכָּרוֹ בְּיַד הַקֹּנֶה אֹתוֹ עַד שְׁנַת הַיּוֹבֵל וְיָצָא בַּיֹּבֵל וְשָׁב לַאֲחֻזָּתוֹ׃", 25.31. "וּבָתֵּי הַחֲצֵרִים אֲשֶׁר אֵין־לָהֶם חֹמָה סָבִיב עַל־שְׂדֵה הָאָרֶץ יֵחָשֵׁב גְּאֻלָּה תִּהְיֶה־לּוֹ וּבַיֹּבֵל יֵצֵא׃", 25.32. "וְעָרֵי הַלְוִיִּם בָּתֵּי עָרֵי אֲחֻזָּתָם גְּאֻלַּת עוֹלָם תִּהְיֶה לַלְוִיִּם׃", 25.33. "וַאֲשֶׁר יִגְאַל מִן־הַלְוִיִּם וְיָצָא מִמְכַּר־בַּיִת וְעִיר אֲחֻזָּתוֹ בַּיֹּבֵל כִּי בָתֵּי עָרֵי הַלְוִיִּם הִוא אֲחֻזָּתָם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", 25.36. "אַל־תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ׃", 25.39. "וְכִי־יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר־לָךְ לֹא־תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד׃", 25.41. "וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃", 25.42. "כִּי־עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרָיִם לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד׃", 25.43. "לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ וְיָרֵאתָ מֵאֱלֹהֶיךָ׃", 25.44. "וְעַבְדְּךָ וַאֲמָתְךָ אֲשֶׁר יִהְיוּ־לָךְ מֵאֵת הַגּוֹיִם אֲשֶׁר סְבִיבֹתֵיכֶם מֵהֶם תִּקְנוּ עֶבֶד וְאָמָה׃", 25.45. "וְגַם מִבְּנֵי הַתּוֹשָׁבִים הַגָּרִים עִמָּכֶם מֵהֶם תִּקְנוּ וּמִמִּשְׁפַּחְתָּם אֲשֶׁר עִמָּכֶם אֲשֶׁר הוֹלִידוּ בְּאַרְצְכֶם וְהָיוּ לָכֶם לַאֲחֻזָּה׃", 25.46. "וְהִתְנַחֲלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחֻזָּה לְעֹלָם בָּהֶם תַּעֲבֹדוּ וּבְאַחֵיכֶם בְּנֵי־יִשְׂרָאֵל אִישׁ בְּאָחִיו לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ׃", 25.47. "וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ וּמָךְ אָחִיךָ עִמּוֹ וְנִמְכַּר לְגֵר תּוֹשָׁב עִמָּךְ אוֹ לְעֵקֶר מִשְׁפַּחַת גֵּר׃", 25.48. "אַחֲרֵי נִמְכַּר גְּאֻלָּה תִּהְיֶה־לּוֹ אֶחָד מֵאֶחָיו יִגְאָלֶנּוּ׃", 25.49. "אוֹ־דֹדוֹ אוֹ בֶן־דֹּדוֹ יִגְאָלֶנּוּ אוֹ־מִשְּׁאֵר בְּשָׂרוֹ מִמִּשְׁפַּחְתּוֹ יִגְאָלֶנּוּ אוֹ־הִשִּׂיגָה יָדוֹ וְנִגְאָל׃", 25.51. "אִם־עוֹד רַבּוֹת בַּשָּׁנִים לְפִיהֶן יָשִׁיב גְּאֻלָּתוֹ מִכֶּסֶף מִקְנָתוֹ׃", 25.52. "וְאִם־מְעַט נִשְׁאַר בַּשָּׁנִים עַד־שְׁנַת הַיֹּבֵל וְחִשַּׁב־לוֹ כְּפִי שָׁנָיו יָשִׁיב אֶת־גְּאֻלָּתוֹ׃", 25.53. "כִּשְׂכִיר שָׁנָה בְּשָׁנָה יִהְיֶה עִמּוֹ לֹא־יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ׃", 25.54. "וְאִם־לֹא יִגָּאֵל בְּאֵלֶּה וְיָצָא בִּשְׁנַת הַיֹּבֵל הוּא וּבָנָיו עִמּוֹ׃", 25.55. "כִּי־לִי בְנֵי־יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.34. "אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", 27.2. "וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃", 27.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", 27.4. "וְאִם־נְקֵבָה הִוא וְהָיָה עֶרְכְּךָ שְׁלֹשִׁים שָׁקֶל׃", 27.5. "וְאִם מִבֶּן־חָמֵשׁ שָׁנִים וְעַד בֶּן־עֶשְׂרִים שָׁנָה וְהָיָה עֶרְכְּךָ הַזָּכָר עֶשְׂרִים שְׁקָלִים וְלַנְּקֵבָה עֲשֶׂרֶת שְׁקָלִים׃", 27.6. "וְאִם מִבֶּן־חֹדֶשׁ וְעַד בֶּן־חָמֵשׁ שָׁנִים וְהָיָה עֶרְכְּךָ הַזָּכָר חֲמִשָּׁה שְׁקָלִים כָּסֶף וְלַנְּקֵבָה עֶרְכְּךָ שְׁלֹשֶׁת שְׁקָלִים כָּסֶף׃", 27.7. "וְאִם מִבֶּן־שִׁשִּׁים שָׁנָה וָמַעְלָה אִם־זָכָר וְהָיָה עֶרְכְּךָ חֲמִשָּׁה עָשָׂר שָׁקֶל וְלַנְּקֵבָה עֲשָׂרָה שְׁקָלִים׃", 27.8. "וְאִם־מָךְ הוּא מֵעֶרְכֶּךָ וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן עַל־פִּי אֲשֶׁר תַּשִּׂיג יַד הַנֹּדֵר יַעֲרִיכֶנּוּ הַכֹּהֵן׃", 27.9. "וְאִם־בְּהֵמָה אֲשֶׁר יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהוָה כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ לַיהוָה יִהְיֶה־קֹּדֶשׁ׃", 27.11. "וְאִם כָּל־בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא־יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהוָה וְהֶעֱמִיד אֶת־הַבְּהֵמָה לִפְנֵי הַכֹּהֵן׃", 27.12. "וְהֶעֱרִיךְ הַכֹּהֵן אֹתָהּ בֵּין טוֹב וּבֵין רָע כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִהְיֶה׃", 27.13. "וְאִם־גָּאֹל יִגְאָלֶנָּה וְיָסַף חֲמִישִׁתוֹ עַל־עֶרְכֶּךָ׃", 27.14. "וְאִישׁ כִּי־יַקְדִּשׁ אֶת־בֵּיתוֹ קֹדֶשׁ לַיהוָה וְהֶעֱרִיכוֹ הַכֹּהֵן בֵּין טוֹב וּבֵין רָע כַּאֲשֶׁר יַעֲרִיךְ אֹתוֹ הַכֹּהֵן כֵּן יָקוּם׃", 27.15. "וְאִם־הַמַּקְדִּישׁ יִגְאַל אֶת־בֵּיתוֹ וְיָסַף חֲמִישִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְהָיָה לוֹ׃", 27.16. "וְאִם מִשְּׂדֵה אֲחֻזָּתוֹ יַקְדִּישׁ אִישׁ לַיהוָה וְהָיָה עֶרְכְּךָ לְפִי זַרְעוֹ זֶרַע חֹמֶר שְׂעֹרִים בַּחֲמִשִּׁים שֶׁקֶל כָּסֶף׃", 27.17. "אִם־מִשְּׁנַת הַיֹּבֵל יַקְדִּישׁ שָׂדֵהוּ כְּעֶרְכְּךָ יָקוּם׃", 27.18. "וְאִם־אַחַר הַיֹּבֵל יַקְדִּישׁ שָׂדֵהוּ וְחִשַּׁב־לוֹ הַכֹּהֵן אֶת־הַכֶּסֶף עַל־פִּי הַשָּׁנִים הַנּוֹתָרֹת עַד שְׁנַת הַיֹּבֵל וְנִגְרַע מֵעֶרְכֶּךָ׃", 27.19. "וְאִם־גָּאֹל יִגְאַל אֶת־הַשָּׂדֶה הַמַּקְדִּישׁ אֹתוֹ וְיָסַף חֲמִשִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְקָם לוֹ׃", 27.21. "וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃", 27.25. "וְכָל־עֶרְכְּךָ יִהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה יִהְיֶה הַשָּׁקֶל׃", 27.26. "אַךְ־בְּכוֹר אֲשֶׁר־יְבֻכַּר לַיהוָה בִּבְהֵמָה לֹא־יַקְדִּישׁ אִישׁ אֹתוֹ אִם־שׁוֹר אִם־שֶׂה לַיהוָה הוּא׃", 27.27. "וְאִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ וְיָסַף חֲמִשִׁתוֹ עָלָיו וְאִם־לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךָ׃", 27.28. "אַךְ־כָּל־חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַיהוָה מִכָּל־אֲשֶׁר־לוֹ מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ לֹא יִמָּכֵר וְלֹא יִגָּאֵל כָּל־חֵרֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃", 27.31. "וְאִם־גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִשִׁיתוֹ יֹסֵף עָלָיו׃", 27.34. "אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃", | 1.5. "And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.", 3.2. "And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.", 4.6. "And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary.", 4.7. "And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting.", 5.16. "And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven.", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 7.38. "which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai.", 16.14. "And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times.", 16.15. "Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.", 16.16. "And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.", 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", 16.18. "And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.", 16.19. "And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.", 16.20. "And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat.", 17.11. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.", 19.9. "And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest.", 19.15. "Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour.", 19.20. "And whosoever lieth carnally with a woman, that is a bondmaid, designated for a man, and not at all redeemed, nor was freedom given her; there shall be inquisition; they shall not be put to death, because she was not free.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 23.22. "And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.", 24.6. "And thou shalt set them in two rows, six in a row, upon the pure table before the LORD.", 24.7. "And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD.", 24.8. "Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet.", 24.9. "And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’", 25.1. "And the LORD spoke unto Moses in mount Sinai, saying:", 25.3. "Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof.", 25.4. "But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard.", 25.5. "That which groweth of itself of thy harvest thou shalt not reap, and the grapes of thy undressed vine thou shalt not gather; it shall be a year of solemn rest for the land.", 25.6. "And the sabbath-produce of the land shall be for food for you: for thee, and for thy servant and for thy maid, and for thy hired servant and for the settler by thy side that sojourn with thee;", 25.7. "and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be for food.", 25.8. "And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years.", 25.9. "Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land.", 25.10. "And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.", 25.11. "A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines.", 25.12. "For it is a jubilee; it shall be holy unto you; ye shall eat the increase thereof out of the field.", 25.13. "In this year of jubilee ye shall return every man unto his possession.", 25.14. "And if thou sell aught unto thy neighbour, or buy of thy neighbour’s hand, ye shall not wrong one another.", 25.15. "According to the number of years after the jubilee thou shalt buy of thy neighbour, and according unto the number of years of the crops he shall sell unto thee.", 25.16. "According to the multitude of the years thou shalt increase the price thereof, and according to the fewness of the years thou shalt diminish the price of it; for the number of crops doth he sell unto thee.", 25.17. "And ye shall not wrong one another; but thou shalt fear thy God; for I am the LORD your God.", 25.23. "And the land shall not be sold in perpetuity; for the land is Mine; for ye are strangers and settlers with Me.", 25.24. "And in all the land of your possession ye shall grant a redemption for the land.", 25.25. "If thy brother be waxen poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold.", 25.26. "And if a man have no one to redeem it, and he be waxen rich and find sufficient means to redeem it;", 25.27. "then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; and he shall return unto his possession.", 25.28. "But if he have not sufficient means to get it back for himself, then that which he hath sold shall remain in the hand of him that hath bought it until the year of jubilee; and in the jubilee it shall go out, and he shall return unto his possession.", 25.31. "But the houses of the villages which have no wall round about them shall be reckoned with the fields of the country; they may be redeemed, and they shall go out in the jubilee.", 25.32. "But as for the cities of the Levites, the houses of the cities of their possession, the Levites shall have a perpetual right of redemption.", 25.33. "And if a man purchase of the Levites, then the house that was sold in the city of his possession, shall go out in the jubilee; for the houses of the cities of the Levites are their possession among the children of Israel.", 25.36. "Take thou no interest of him or increase; but fear thy God; that thy brother may live with thee.", 25.39. "And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant.", 25.40. "As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of jubilee.", 25.41. "Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.", 25.42. "For they are My servants, whom I brought forth out of the land of Egypt; they shall not be sold as bondmen.", 25.43. "Thou shalt not rule over him with rigour; but shalt fear thy God.", 25.44. "And as for thy bondmen, and thy bondmaids, whom thou mayest have: of the nations that are round about you, of them shall ye buy bondmen and bondmaids.", 25.45. "Moreover of the children of the strangers that do sojourn among you, of them may ye buy, and of their families that are with you, which they have begotten in your land; and they may be your possession.", 25.46. "And ye may make them an inheritance for your children after you, to hold for a possession: of them may ye take your bondmen for ever; but over your brethren the children of Israel ye shall not rule, one over another, with rigour.", 25.47. "And if a stranger who is a settler with thee be waxen rich, and thy brother be waxen poor beside him, and sell himself unto the stranger who is a settler with thee, or to the offshoot of a stranger’s family,", 25.48. "after that he is sold he may be redeemed; one of his brethren may redeem him;", 25.49. "or his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be waxen rich, he may redeem himself.", 25.50. "And he shall reckon with him that bought him from the year that he sold himself to him unto the year of jubilee; and the price of his sale shall be according unto the number of years; according to the time of a hired servant shall he be with him.", 25.51. "If there be yet many years, according unto them he shall give back the price of his redemption out of the money that he was bought for.", 25.52. "And if there remain but few years unto the year of jubilee, then he shall reckon with him; according unto his years shall he give back the price of his redemption.", 25.53. "As a servant hired year by year shall he be with him; he shall not rule with rigour over him in thy sight.", 25.54. "And if he be not redeemed by any of these means, then he shall go out in the year of jubilee, he, and his children with him.", 25.55. "For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God.", 26.34. "Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths.", 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", 27.2. "Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation,", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", 27.4. "And if it be a female, then thy valuation shall be thirty shekels.", 27.5. "And if it be from five years old even unto twenty years old, then thy valuation shall be for the male twenty shekels, and for the female ten shekels.", 27.6. "And if it be from a month old even unto five years old, then thy valuation shall be for the male five shekels of silver, and for the female thy valuation shall be three shekels of silver.", 27.7. "And if it be from sixty years old and upward: if it be a male, then thy valuation shall be fifteen shekels, and for the female ten shekels.", 27.8. "But if he be too poor for thy valuation, then he shall be set before the priest, and the priest shall value him; according to the means of him that vowed shall the priest value him.", 27.9. "And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy.", 27.10. "He shall not alter it, nor change it, a good for a bad, or a bad for a good; and if he shall at all change beast for beast, then both it and that for which it is changed shall be holy.", 27.11. "And if it be any unclean beast, of which they may not bring an offering unto the LORD, then he shall set the beast before the priest.", 27.12. "And the priest shall value it, whether it be good or bad; as thou the priest valuest it, so shall it be.", 27.13. "But if he will indeed redeem it, then he shall add the fifth part thereof unto thy valuation.", 27.14. "And when a man shall sanctify his house to be holy unto the LORD, then the priest shall value it, whether it be good or bad; as the priest shall value it, so shall it stand.", 27.15. "And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy valuation unto it, and it shall be his.", 27.16. "And if a man shall sanctify unto the LORD part of the field of his possession, then thy valuation shall be according to the sowing thereof; the sowing of a homer of barley shall be valued at fifty shekels of silver.", 27.17. "If he sanctify his field from the year of jubilee, according to thy valuation it shall stand.", 27.18. "But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain unto the year of jubilee, and an abatement shall be made from thy valuation.", 27.19. "And if he that sanctified the field will indeed redeem it, then he shall add the fifth part of the money of thy valuation unto it, and it shall be assured to him.", 27.20. "And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.", 27.21. "But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.", 27.25. "And all thy valuations shall be according to the shekel of the sanctuary; twenty gerahs shall be the shekel.", 27.26. "Howbeit the firstling among beasts, which is born as a firstling to the LORD, no man shall sanctify it; whether it be ox or sheep, it is the LORD’S.", 27.27. "And if it be of an unclean beast, then he shall ransom it according to thy valuation, and shall add unto it the fifth part thereof; or if it be not redeemed, then it shall be sold according to thy valuation.", 27.28. "Notwithstanding, no devoted thing, that a man may devote unto the LORD of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed; every devoted thing is most holy unto the LORD.", 27.30. "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD.", 27.31. "And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof.", 27.34. "These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.", |
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4. Hebrew Bible, Deuteronomy, 4.41-4.43, 11.12, 13.17, 17.1, 18.1-18.2, 19.1-19.10, 23.19, 24.1-24.4, 26.1-26.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness code •holiness code (h) Found in books: Gordon (2020) 25, 30, 36, 92; Klawans (2009) 93, 194| 4.41. "אָז יַבְדִּיל מֹשֶׁה שָׁלֹשׁ עָרִים בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָׁמֶשׁ׃", 4.42. "לָנֻס שָׁמָּה רוֹצֵחַ אֲשֶׁר יִרְצַח אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמוֹל שִׁלְשׁוֹם וְנָס אֶל־אַחַת מִן־הֶעָרִים הָאֵל וָחָי׃", 4.43. "אֶת־בֶּצֶר בַּמִּדְבָּר בְּאֶרֶץ הַמִּישֹׁר לָרֻאוּבֵנִי וְאֶת־רָאמֹת בַּגִּלְעָד לַגָּדִי וְאֶת־גּוֹלָן בַּבָּשָׁן לַמְנַשִּׁי׃", 11.12. "אֶרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי יְהוָה אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה׃", 13.17. "וְאֶת־כָּל־שְׁלָלָהּ תִּקְבֹּץ אֶל־תּוֹךְ רְחֹבָהּ וְשָׂרַפְתָּ בָאֵשׁ אֶת־הָעִיר וְאֶת־כָּל־שְׁלָלָהּ כָּלִיל לַיהוָה אֱלֹהֶיךָ וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד׃", 17.1. "לֹא־תִזְבַּח לַיהוָה אֱלֹהֶיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם כֹּל דָּבָר רָע כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ הוּא׃", 17.1. "וְעָשִׂיתָ עַל־פִּי הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ מִן־הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יְהוָה וְשָׁמַרְתָּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרוּךָ׃", 18.1. "לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃", 18.1. "לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃", 18.2. "אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא־צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא׃", 18.2. "וְנַחֲלָה לֹא־יִהְיֶה־לּוֹ בְּקֶרֶב אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר־לוֹ׃", 19.1. "כִּי־יַכְרִית יְהוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת־אַרְצָם וִירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶם׃", 19.1. "וְלֹא יִשָּׁפֵךְ דָּם נָקִי בְּקֶרֶב אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וְהָיָה עָלֶיךָ דָּמִים׃", 19.2. "שָׁלוֹשׁ עָרִים תַּבְדִּיל לָךְ בְּתוֹךְ אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃", 19.2. "וְהַנִּשְׁאָרִים יִשְׁמְעוּ וְיִרָאוּ וְלֹא־יֹסִפוּ לַעֲשׂוֹת עוֹד כַּדָּבָר הָרָע הַזֶּה בְּקִרְבֶּךָ׃", 19.3. "תָּכִין לְךָ הַדֶּרֶךְ וְשִׁלַּשְׁתָּ אֶת־גְּבוּל אַרְצְךָ אֲשֶׁר יַנְחִילְךָ יְהוָה אֱלֹהֶיךָ וְהָיָה לָנוּס שָׁמָּה כָּל־רֹצֵחַ׃", 19.4. "וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃", 19.5. "וַאֲשֶׁר יָבֹא אֶת־רֵעֵהוּ בַיַּעַר לַחְטֹב עֵצִים וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ וּמָצָא אֶת־רֵעֵהוּ וָמֵת הוּא יָנוּס אֶל־אַחַת הֶעָרִים־הָאֵלֶּה וָחָי׃", 19.6. "פֶּן־יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ כִּי־יֵחַם לְבָבוֹ וְהִשִּׂיגוֹ כִּי־יִרְבֶּה הַדֶּרֶךְ וְהִכָּהוּ נָפֶשׁ וְלוֹ אֵין מִשְׁפַּט־מָוֶת כִּי לֹא שֹׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם׃", 19.7. "עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר שָׁלֹשׁ עָרִים תַּבְדִּיל לָךְ׃", 19.8. "וְאִם־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת־כָּל־הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ׃", 19.9. "כִּי־תִשְׁמֹר אֶת־כָּל־הַמִּצְוָה הַזֹּאת לַעֲשֹׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כָּל־הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵלֶּה׃", 23.19. "לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃", 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׃", 26.1. "וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃", 26.1. "וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", 26.2. "וְלָקַחְתָּ מֵרֵאשִׁית כָּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃", 26.3. "וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃", 26.4. "וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְהוָה אֱלֹהֶיךָ׃", 26.5. "וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃", 26.6. "וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃", 26.7. "וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃", 26.8. "וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃", 26.9. "וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 26.11. "וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃", | 4.41. "Then Moses separated three cities beyond the Jordan toward the sunrising;", 4.42. "that the manslayer might flee thither, that slayeth his neighbour unawares, and hated him not in time past; and that fleeing unto one of these cities he might live:", 4.43. "Bezer in the wilderness, in the table-land, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites.", 11.12. "a land which the LORD thy God careth for; the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. .", 13.17. "And thou shalt gather all the spoil of it into the midst of the broad place thereof, and shall burn with fire the city, and all the spoil thereof every whit, unto the LORD thy God; and it shall be a heap for ever; it shall not be built again.", 17.1. "Thou shalt not sacrifice unto the LORD thy God an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the LORD thy God.", 18.1. "The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance.", 18.2. "And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them.", 19.1. "When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses;", 19.2. "thou shalt separate three cities for thee in the midst of thy land, which the LORD thy GOD giveth thee to possess it.", 19.3. "Thou shalt prepare thee the way, and divide the borders of thy land, which the LORD thy God causeth thee to inherit, into three parts, that every manslayer may flee thither.", 19.4. "And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;", 19.5. "as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live;", 19.6. "lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past.", 19.7. "Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’", 19.8. "And if the LORD thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers—", 19.9. "if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three;", 19.10. "that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.", 23.19. "Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. .", 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.", 26.1. "And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;", 26.2. "that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there.", 26.3. "And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’", 26.4. "And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God.", 26.5. "And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.", 26.6. "And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.", 26.7. "And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.", 26.8. "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.", 26.9. "And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.", 26.10. "And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.", 26.11. "And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.", |
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5. Hebrew Bible, Exodus, 12.21-12.23, 21.13, 23.10-23.11, 23.16-23.19, 25.23-25.30, 30.13-30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2017) 68; Gordon (2020) 36, 46, 92; Klawans (2009) 31; Lidonnici and Lieber (2007) 279| 12.21. "וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃", 12.22. "וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃", 12.23. "וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃", 21.13. "וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה׃", 23.11. "וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ׃", 23.16. "וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת־מַעֲשֶׂיךָ מִן־הַשָּׂדֶה׃", 23.17. "שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶל־פְּנֵי הָאָדֹן יְהוָה׃", 23.18. "לֹא־תִזְבַּח עַל־חָמֵץ דַּם־זִבְחִי וְלֹא־יָלִין חֵלֶב־חַגִּי עַד־בֹּקֶר׃", 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 25.23. "וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אָרְכּוֹ וְאַמָּה רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃", 25.24. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃", 25.25. "וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃", 25.26. "וְעָשִׂיתָ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ אֶת־הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו׃", 25.27. "לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת לְבָתִּים לְבַדִּים לָשֵׂאת אֶת־הַשֻּׁלְחָן׃", 25.28. "וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא־בָם אֶת־הַשֻּׁלְחָן׃", 25.29. "וְעָשִׂיתָ קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם׃", 30.13. "זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃", 30.14. "כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃", 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.16. "וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", | 12.21. "Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb.", 12.22. "And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning.", 12.23. "For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.", 21.13. "And if a man lie not in wait, but God cause it to come to hand; then I will appoint thee a place whither he may flee.", 23.10. "And six years thou shalt sow thy land, and gather in the increase thereof;", 23.11. "but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.", 23.16. "and the feast of harvest, the first-fruits of thy labours, which thou sowest in the field; and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field.", 23.17. "Three times in the year all thy males shall appear before the Lord GOD.", 23.18. "Thou shalt not offer the blood of My sacrifice with leavened bread; neither shall the fat of My feast remain all night until the morning.", 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 25.23. "And thou shalt make a table of acacia-wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.", 25.24. "And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.", 25.25. "And thou shalt make unto it a border of a handbreadth round about, and thou shalt make a golden crown to the border thereof round about.", 25.26. "And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.", 25.27. "Close by the border shall the rings be, for places for the staves to bear the table.", 25.28. "And thou shalt make the staves of acacia-wood, and overlay them with gold, that the table may be borne with them.", 25.29. "And thou shalt make the dishes thereof, and the pans thereof, and the jars thereof, and the bowls thereof, wherewith to pour out; of pure gold shalt thou make them.", 25.30. "And thou shalt set upon the table showbread before Me always.", 30.13. "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD.", 30.14. "Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.", 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", 30.16. "And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’", |
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6. Hebrew Bible, Genesis, 23.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness code •leases, similarity to sales in the holiness code Found in books: Gordon (2020) 33| 23.9. "וְיִתֶּן־לִי אֶת־מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר־לוֹ אֲשֶׁר בִּקְצֵה שָׂדֵהוּ בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִי בְּתוֹכְכֶם לַאֲחֻזַּת־קָבֶר׃", | 23.9. "that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.’", |
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7. Hebrew Bible, Joshua, 20.1-20.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness code Found in books: Gordon (2020) 92| 20.1. "וַיְדַבֵּר יְהוָה אֶל־יְהוֹשֻׁעַ לֵאמֹר׃", 20.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר תְּנוּ לָכֶם אֶת־עָרֵי הַמִּקְלָט אֲשֶׁר־דִּבַּרְתִּי אֲלֵיכֶם בְּיַד־מֹשֶׁה׃", 20.3. "לָנוּס שָׁמָּה רוֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה בִּבְלִי־דָעַת וְהָיוּ לָכֶם לְמִקְלָט מִגֹּאֵל הַדָּם׃", 20.4. "וְנָס אֶל־אַחַת מֵהֶעָרִים הָאֵלֶּה וְעָמַד פֶּתַח שַׁעַר הָעִיר וְדִבֶּר בְּאָזְנֵי זִקְנֵי־הָעִיר הַהִיא אֶת־דְּבָרָיו וְאָסְפוּ אֹתוֹ הָעִירָה אֲלֵיהֶם וְנָתְנוּ־לוֹ מָקוֹם וְיָשַׁב עִמָּם׃", 20.5. "וְכִי יִרְדֹּף גֹּאֵל הַדָּם אַחֲרָיו וְלֹא־יַסְגִּרוּ אֶת־הָרֹצֵחַ בְּיָדוֹ כִּי בִבְלִי־דַעַת הִכָּה אֶת־רֵעֵהוּ וְלֹא־שֹׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם׃", 20.6. "וְיָשַׁב בָּעִיר הַהִיא עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט עַד־מוֹת הַכֹּהֵן הַגָּדוֹל אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם אָז יָשׁוּב הָרוֹצֵחַ וּבָא אֶל־עִירוֹ וְאֶל־בֵּיתוֹ אֶל־הָעִיר אֲשֶׁר־נָס מִשָּׁם׃", 20.7. "וַיַּקְדִּשׁוּ אֶת־קֶדֶשׁ בַּגָּלִיל בְּהַר נַפְתָּלִי וְאֶת־שְׁכֶם בְּהַר אֶפְרָיִם וְאֶת־קִרְיַת אַרְבַּע הִיא חֶבְרוֹן בְּהַר יְהוּדָה׃", 20.8. "וּמֵעֵבֶר לְיַרְדֵּן יְרִיחוֹ מִזְרָחָה נָתְנוּ אֶת־בֶּצֶר בַּמִּדְבָּר בַּמִּישֹׁר מִמַּטֵּה רְאוּבֵן וְאֶת־רָאמֹת בַּגִּלְעָד מִמַּטֵּה־גָד וְאֶת־גלון [גּוֹלָן] בַּבָּשָׁן מִמַּטֵּה מְנַשֶּׁה׃", 20.9. "אֵלֶּה הָיוּ עָרֵי הַמּוּעָדָה לְכֹל בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה וְלֹא יָמוּת בְּיַד גֹּאֵל הַדָּם עַד־עָמְדוֹ לִפְנֵי הָעֵדָה׃", | 20.1. "And the LORD spoke unto Joshua, saying:", 20.2. "’Speak to the children of Israel, saying: Assign you the cities of refuge, whereof I spoke unto you by the hand of Moses;", 20.3. "that the manslayer that killeth any person through error and unawares may flee thither; and they shall be unto you for a refuge from the avenger of blood.", 20.4. "And he shall flee unto one of those cities, and shall stand at the entrance of the gate of the city, and declare his cause in the ears of the elders of that city; and they shall take him into the city unto them, and give him a place, that he may dwell among them.", 20.5. "And if the avenger of blood pursue after him, then they shall not deliver up the manslayer into his hand; because he smote his neighbour unawares, and hated him not beforetime.", 20.6. "And he shall dwell in that city, until he stand before the congregation for judgment, until the death of the high priest that shall be in those days; then may the manslayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.’", 20.7. "And they set apart Kedesh in Galilee in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kiriath-arba—the same is Hebron—in the hill-country of Judah.", 20.8. "And beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the table-land out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.", 20.9. "These were the appointed cities for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person through error might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.", |
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8. Hebrew Bible, 1 Samuel, 14.32-14.35, 22.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 68; Gordon (2020) 92| 14.32. "ויעש [וַיַּעַט] הָעָם אֶל־שלל [הַשָּׁלָל] וַיִּקְחוּ צֹאן וּבָקָר וּבְנֵי בָקָר וַיִּשְׁחֲטוּ־אָרְצָה וַיֹּאכַל הָעָם עַל־הַדָּם׃", 14.33. "וַיַּגִּידוּ לְשָׁאוּל לֵאמֹר הִנֵּה הָעָם חֹטִאים לַיהוָה לֶאֱכֹל עַל־הַדָּם וַיֹּאמֶר בְּגַדְתֶּם גֹּלּוּ־אֵלַי הַיּוֹם אֶבֶן גְּדוֹלָה׃", 14.34. "וַיֹּאמֶר שָׁאוּל פֻּצוּ בָעָם וַאֲמַרְתֶּם לָהֶם הַגִּישׁוּ אֵלַי אִישׁ שׁוֹרוֹ וְאִישׁ שְׂיֵהוּ וּשְׁחַטְתֶּם בָּזֶה וַאֲכַלְתֶּם וְלֹא־תֶחֶטְאוּ לַיהוָה לֶאֱכֹל אֶל־הַדָּם וַיַּגִּשׁוּ כָל־הָעָם אִישׁ שׁוֹרוֹ בְיָדוֹ הַלַּיְלָה וַיִּשְׁחֲטוּ־שָׁם׃", 14.35. "וַיִּבֶן שָׁאוּל מִזְבֵּחַ לַיהוָה אֹתוֹ הֵחֵל לִבְנוֹת מִזְבֵּחַ לַיהוָה׃", 22.19. "וְאֵת נֹב עִיר־הַכֹּהֲנִים הִכָּה לְפִי־חֶרֶב מֵאִישׁ וְעַד־אִשָּׁה מֵעוֹלֵל וְעַד־יוֹנֵק וְשׁוֹר וַחֲמוֹר וָשֶׂה לְפִי־חָרֶב׃", | 14.32. "And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood.", 14.33. "Then they told Sha᾽ul, saying, Behold, the people sin against the Lord, in that they eat with the blood. And he said, You have transgressed: roll a great stone to me this day.", 14.34. "And Sha᾽ul said, Disperse yourselves among the people, and say to them, Bring me here every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the Lord in eating with the blood. And all the people brought every man his ox with him that night, and slew them there.", 14.35. "And Sha᾽ul built an altar to the Lord: that was the first altar that he built to the Lord.", 22.19. "And Nov, the city of the priests, he smote with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.", |
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9. Hebrew Bible, 2 Kings, 16.11-16.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 68| 16.11. "וַיִּבֶן אוּרִיָּה הַכֹּהֵן אֶת־הַמִּזְבֵּחַ כְּכֹל אֲשֶׁר־שָׁלַח הַמֶּלֶךְ אָחָז מִדַּמֶּשֶׂק כֵּן עָשָׂה אוּרִיָּה הַכֹּהֵן עַד־בּוֹא הַמֶּלֶךְ־אָחָז מִדַּמָּשֶׂק׃", 16.12. "וַיָּבֹא הַמֶּלֶךְ מִדַּמֶּשֶׂק וַיַּרְא הַמֶּלֶךְ אֶת־הַמִּזְבֵּחַ וַיִּקְרַב הַמֶּלֶךְ עַל־הַמִּזְבֵּחַ וַיַּעַל עָלָיו׃", 16.13. "וַיַּקְטֵר אֶת־עֹלָתוֹ וְאֶת־מִנְחָתוֹ וַיַּסֵּךְ אֶת־נִסְכּוֹ וַיִּזְרֹק אֶת־דַּם־הַשְּׁלָמִים אֲשֶׁר־לוֹ עַל־הַמִּזְבֵּחַ׃", 16.14. "וְאֵת הַמִּזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה וַיַּקְרֵב מֵאֵת פְּנֵי הַבַּיִת מִבֵּין הַמִּזְבֵּחַ וּמִבֵּין בֵּית יְהוָה וַיִּתֵּן אֹתוֹ עַל־יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה׃", 16.15. "ויצוהו [וַיְצַוֶּה] הַמֶּלֶךְ־אָחָז אֶת־אוּרִיָּה הַכֹּהֵן לֵאמֹר עַל הַמִּזְבֵּחַ הַגָּדוֹל הַקְטֵר אֶת־עֹלַת־הַבֹּקֶר וְאֶת־מִנְחַת הָעֶרֶב וְאֶת־עֹלַת הַמֶּלֶךְ וְאֶת־מִנְחָתוֹ וְאֵת עֹלַת כָּל־עַם הָאָרֶץ וּמִנְחָתָם וְנִסְכֵּיהֶם וְכָל־דַּם עֹלָה וְכָל־דַּם־זֶבַח עָלָיו תִּזְרֹק וּמִזְבַּח הַנְּחֹשֶׁת יִהְיֶה־לִּי לְבַקֵּר׃", | 16.11. "And Urijah the priest built an altar; according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus.", 16.12. "And when the king was come from Damascus, the king saw the altar; and the king drew near unto the altar, and offered thereon.", 16.13. "And he offered his burnt-offering and his meal-offering, and poured his drink-offering, and dashed the blood of his peace-offerings against the altar.", 16.14. "And the brazen altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the house of the LORD, and put it on the north side of his altar.", 16.15. "And king Ahaz commanded Urijah the priest, saying: ‘Upon the great altar offer the morning burnt-offering, and the evening meal-offering, and the king’s burnt-offering, and his meal-offering, with the burnt-offering of all the people of the land, and their meal-offering, and their drink-offerings; and dash against it all the blood of the burnt-offering, and all the blood of the sacrifice; but the brazen altar shall be for me to look to.’", |
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10. Hebrew Bible, Jeremiah, 2.7, 2.23, 3.1-3.2, 3.9, 7.1-7.15, 7.30, 19.13, 26.1-26.24, 32.7, 32.34 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness code (h) •holiness code Found in books: Gordon (2020) 46; Klawans (2009) 93| 2.7. "וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃", 2.23. "אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃", 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׃", 3.2. "שְׂאִי־עֵינַיִךְ עַל־שְׁפָיִם וּרְאִי אֵיפֹה לֹא שגלת [שֻׁכַּבְתְּ] עַל־דְּרָכִים יָשַׁבְתְּ לָהֶם כַּעֲרָבִי בַּמִּדְבָּר וַתַּחֲנִיפִי אֶרֶץ בִּזְנוּתַיִךְ וּבְרָעָתֵךְ׃", 3.2. "אָכֵן בָּגְדָה אִשָּׁה מֵרֵעָהּ כֵּן בְּגַדְתֶּם בִּי בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה׃", 3.9. "וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃", 7.1. "וּבָאתֶם וַעֲמַדְתֶּם לְפָנַי בַּבַּיִת הַזֶּה אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו וַאֲמַרְתֶּם נִצַּלְנוּ לְמַעַן עֲשׂוֹת אֵת כָּל־הַתּוֹעֵבוֹת הָאֵלֶּה׃", 7.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃", 7.2. "עֲמֹד בְּשַׁעַר בֵּית יְהוָה וְקָרָאתָ שָּׁם אֶת־הַדָּבָר הַזֶּה וְאָמַרְתָּ שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה לְהִשְׁתַּחֲוֺת לַיהוָה׃", 7.2. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנֵּה אַפִּי וַחֲמָתִי נִתֶּכֶת אֶל־הַמָּקוֹם הַזֶּה עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל־עֵץ הַשָּׂדֶה וְעַל־פְּרִי הָאֲדָמָה וּבָעֲרָה וְלֹא תִכְבֶּה׃", 7.3. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה׃", 7.3. "כִּי־עָשׂוּ בְנֵי־יְהוּדָה הָרַע בְּעֵינַי נְאֻום־יְהוָה שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃", 7.4. "אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר לֵאמֹר הֵיכַל יְהוָה הֵיכַל יְהוָה הֵיכַל יְהוָה הֵמָּה׃", 7.5. "כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃", 7.6. "גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם׃", 7.7. "וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃", 7.8. "הִנֵּה אַתֶּם בֹּטְחִים לָכֶם עַל־דִּבְרֵי הַשָּׁקֶר לְבִלְתִּי הוֹעִיל׃", 7.9. "הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃", 7.11. "הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃", 7.12. "כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃", 7.13. "וְעַתָּה יַעַן עֲשׂוֹתְכֶם אֶת־כָּל־הַמַּעֲשִׂים הָאֵלֶּה נְאֻם־יְהוָה וָאֲדַבֵּר אֲלֵיכֶם הַשְׁכֵּם וְדַבֵּר וְלֹא שְׁמַעְתֶּם וָאֶקְרָא אֶתְכֶם וְלֹא עֲנִיתֶם׃", 7.14. "וְעָשִׂיתִי לַבַּיִת אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו אֲשֶׁר אַתֶּם בֹּטְחִים בּוֹ וְלַמָּקוֹם אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם כַּאֲשֶׁר עָשִׂיתִי לְשִׁלוֹ׃", 7.15. "וְהִשְׁלַכְתִּי אֶתְכֶם מֵעַל פָּנָי כַּאֲשֶׁר הִשְׁלַכְתִּי אֶת־כָּל־אֲחֵיכֶם אֵת כָּל־זֶרַע אֶפְרָיִם׃", 19.13. "וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים׃", 26.1. "בְּרֵאשִׁית מַמְלְכוּת יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הָיָה הַדָּבָר הַזֶּה מֵאֵת יְהוָה לֵאמֹר׃", 26.1. "וַיִּשְׁמְעוּ שָׂרֵי יְהוּדָה אֵת הַדְּבָרִים הָאֵלֶּה וַיַּעֲלוּ מִבֵּית־הַמֶּלֶךְ בֵּית יְהוָה וַיֵּשְׁבוּ בְּפֶתַח שַׁעַר־יְהוָה הֶחָדָשׁ׃", 26.2. "וְגַם־אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם יְהוָה אוּרִיָּהוּ בֶּן־שְׁמַעְיָהוּ מִקִּרְיַת הַיְּעָרִים וַיִּנָּבֵא עַל־הָעִיר הַזֹּאת וְעַל־הָאָרֶץ הַזֹּאת כְּכֹל דִּבְרֵי יִרְמְיָהוּ׃", 26.2. "כֹּה אָמַר יְהוָה עֲמֹד בַּחֲצַר בֵּית־יְהוָה וְדִבַּרְתָּ עַל־כָּל־עָרֵי יְהוּדָה הַבָּאִים לְהִשְׁתַּחֲוֺת בֵּית־יְהוָה אֵת כָּל־הַדְּבָרִים אֲשֶׁר צִוִּיתִיךָ לְדַבֵּר אֲלֵיהֶם אַל־תִּגְרַע דָּבָר׃", 26.3. "אוּלַי יִשְׁמְעוּ וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וְנִחַמְתִּי אֶל־הָרָעָה אֲשֶׁר אָנֹכִי חֹשֵׁב לַעֲשׂוֹת לָהֶם מִפְּנֵי רֹעַ מַעַלְלֵיהֶם׃", 26.4. "וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר יְהוָה אִם־לֹא תִשְׁמְעוּ אֵלַי לָלֶכֶת בְּתוֹרָתִי אֲשֶׁר נָתַתִּי לִפְנֵיכֶם׃", 26.5. "לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃", 26.6. "וְנָתַתִּי אֶת־הַבַּיִת הַזֶּה כְּשִׁלֹה וְאֶת־הָעִיר הזאתה [הַזֹּאת] אֶתֵּן לִקְלָלָה לְכֹל גּוֹיֵי הָאָרֶץ׃", 26.7. "וַיִּשְׁמְעוּ הַכֹּהֲנִים וְהַנְּבִאִים וְכָל־הָעָם אֶת־יִרְמְיָהוּ מְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה בְּבֵית יְהוָה׃", 26.8. "וַיְהִי כְּכַלּוֹת יִרְמְיָהוּ לְדַבֵּר אֵת כָּל־אֲשֶׁר־צִוָּה יְהוָה לְדַבֵּר אֶל־כָּל־הָעָם וַיִּתְפְּשׂוּ אֹתוֹ הַכֹּהֲנִים וְהַנְּבִאִים וְכָל־הָעָם לֵאמֹר מוֹת תָּמוּת׃", 26.9. "מַדּוּעַ נִבֵּיתָ בְשֵׁם־יְהוָה לֵאמֹר כְּשִׁלוֹ יִהְיֶה הַבַּיִת הַזֶּה וְהָעִיר הַזֹּאת תֶּחֱרַב מֵאֵין יוֹשֵׁב וַיִּקָּהֵל כָּל־הָעָם אֶל־יִרְמְיָהוּ בְּבֵית יְהוָה׃", 26.11. "וַיֹּאמְרוּ הַכֹּהֲנִים וְהַנְּבִאִים אֶל־הַשָּׂרִים וְאֶל־כָּל־הָעָם לֵאמֹר מִשְׁפַּט־מָוֶת לָאִישׁ הַזֶּה כִּי נִבָּא אֶל־הָעִיר הַזֹּאת כַּאֲשֶׁר שְׁמַעְתֶּם בְּאָזְנֵיכֶם׃", 26.12. "וַיֹּאמֶר יִרְמְיָהוּ אֶל־כָּל־הַשָּׂרִים וְאֶל־כָּל־הָעָם לֵאמֹר יְהוָה שְׁלָחַנִי לְהִנָּבֵא אֶל־הַבַּיִת הַזֶּה וְאֶל־הָעִיר הַזֹּאת אֵת כָּל־הַדְּבָרִים אֲשֶׁר שְׁמַעְתֶּם׃", 26.13. "וְעַתָּה הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וְשִׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיכֶם וְיִנָּחֵם יְהוָה אֶל־הָרָעָה אֲשֶׁר דִּבֶּר עֲלֵיכֶם׃", 26.14. "וַאֲנִי הִנְנִי בְיֶדְכֶם עֲשׂוּ־לִי כַּטּוֹב וְכַיָּשָׁר בְּעֵינֵיכֶם׃", 26.15. "אַךְ יָדֹעַ תֵּדְעוּ כִּי אִם־מְמִתִים אַתֶּם אֹתִי כִּי־דָם נָקִי אַתֶּם נֹתְנִים עֲלֵיכֶם וְאֶל־הָעִיר הַזֹּאת וְאֶל־יֹשְׁבֶיהָ כִּי בֶאֱמֶת שְׁלָחַנִי יְהוָה עֲלֵיכֶם לְדַבֵּר בְּאָזְנֵיכֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃", 26.16. "וַיֹּאמְרוּ הַשָּׂרִים וְכָל־הָעָם אֶל־הַכֹּהֲנִים וְאֶל־הַנְּבִיאִים אֵין־לָאִישׁ הַזֶּה מִשְׁפַּט־מָוֶת כִּי בְּשֵׁם יְהוָה אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ׃", 26.17. "וַיָּקֻמוּ אֲנָשִׁים מִזִּקְנֵי הָאָרֶץ וַיֹּאמְרוּ אֶל־כָּל־קְהַל הָעָם לֵאמֹר׃", 26.18. "מיכיה [מִיכָה] הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃", 26.19. "הֶהָמֵת הֱמִתֻהוּ חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְכָל־יְהוּדָה הֲלֹא יָרֵא אֶת־יְהוָה וַיְחַל אֶת־פְּנֵי יְהוָה וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה אֲשֶׁר־דִּבֶּר עֲלֵיהֶם וַאֲנַחְנוּ עֹשִׂים רָעָה גְדוֹלָה עַל־נַפְשׁוֹתֵינוּ׃", 26.21. "וַיִּשְׁמַע הַמֶּלֶךְ־יְהוֹיָקִים וְכָל־גִּבּוֹרָיו וְכָל־הַשָּׂרִים אֶת־דְּבָרָיו וַיְבַקֵּשׁ הַמֶּלֶךְ הֲמִיתוֹ וַיִּשְׁמַע אוּרִיָּהוּ וַיִּרָא וַיִּבְרַח וַיָּבֹא מִצְרָיִם׃", 26.22. "וַיִּשְׁלַח הַמֶּלֶךְ יְהוֹיָקִים אֲנָשִׁים מִצְרָיִם אֵת אֶלְנָתָן בֶּן־עַכְבּוֹר וַאֲנָשִׁים אִתּוֹ אֶל־מִצְרָיִם׃", 26.23. "וַיּוֹצִיאוּ אֶת־אוּרִיָּהוּ מִמִּצְרַיִם וַיְבִאֻהוּ אֶל־הַמֶּלֶךְ יְהוֹיָקִים וַיַּכֵּהוּ בֶּחָרֶב וַיַּשְׁלֵךְ אֶת־נִבְלָתוֹ אֶל־קִבְרֵי בְּנֵי הָעָם׃", 26.24. "אַךְ יַד אֲחִיקָם בֶּן־שָׁפָן הָיְתָה אֶת־יִרְמְיָהוּ לְבִלְתִּי תֵּת־אֹתוֹ בְיַד־הָעָם לַהֲמִיתוֹ׃", 32.7. "הִנֵּה חֲנַמְאֵל בֶּן־שַׁלֻּם דֹּדְךָ בָּא אֵלֶיךָ לֵאמֹר קְנֵה לְךָ אֶת־שָׂדִי אֲשֶׁר בַּעֲנָתוֹת כִּי לְךָ מִשְׁפַּט הַגְּאֻלָּה לִקְנוֹת׃", 32.34. "וַיָּשִׂימוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃", | 2.7. "And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.", 2.23. "How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;", 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.", 3.2. "Lift up thine eyes unto the high hills, and see: Where hast thou not been lain with? By the ways hast thou sat for them, as an Arabian in the wilderness; and thou hast polluted the land with thy harlotries and with thy wickedness.", 3.9. "and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;", 7.1. "The word that came to Jeremiah from the LORD, saying:", 7.2. "Stand in the gate of the LORD’S house, and proclaim there this word, and say: Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.", 7.3. "Thus saith the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place.", 7.4. "Trust ye not in lying words, saying: ‘The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.’", 7.5. "Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour;", 7.6. "if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;", 7.7. "then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.", 7.8. "Behold, ye trust in lying words, that cannot profit.", 7.9. "Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,", 7.10. "and come and stand before Me in this house, whereupon My name is called, and say: ‘We are delivered’, that ye may do all these abominations?", 7.11. "Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.", 7.12. "For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel.", 7.13. "And now, because ye have done all these works, saith the LORD, and I spoke unto you, speaking betimes and often, but ye heard not, and I called you, but ye answered not;", 7.14. "therefore will I do unto the house, whereupon My name is called, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.", 7.15. "And I will cast you out of My sight, as I have cast out all your brethren, even the whole seed of Ephraim.", 7.30. "For the children of Judah have done that which is evil in My sight, saith the LORD; they have set their detestable things in the house whereon My name is called, to defile it.", 19.13. "and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods.", 26.1. "In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying:", 26.2. "’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word.", 26.3. "It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings.", 26.4. "And thou shalt say unto them: Thus saith the LORD: If ye will not hearken to Me, to walk in My law, which I have set before you,", 26.5. "to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;", 26.6. "then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.’", 26.7. "So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.", 26.8. "Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people laid hold on him, saying: ‘Thou shalt surely die.", 26.9. "Why hast thou prophesied in the name of the LORD, saying: This house shall be like Shiloh, and this city shall be desolate, without an inhabitant?’ And all the people were gathered against Jeremiah in the house of the LORD.", 26.10. "When the princes of Judah heard these things, they came up from the king’s house unto the house of the LORD; and they sat in the entry of the new gate of the LORD’S house.", 26.11. "Then spoke the priests and the prophets unto the princes and to all the people, saying: ‘This man is worthy of death; for he hath prophesied against this city, as ye have heard with your ears.’", 26.12. "Then spoke Jeremiah unto all the princes and to all the people, saying: ‘The LORD sent me to prophesy against this house and against this city all the words that ye have heard.", 26.13. "Therefore now amend your ways and your doings, and hearken to the voice of the LORD your God; and the LORD will repent Him of the evil that He hath pronounced against you.", 26.14. "But as for me, behold, I am in your hand; do with me as is good and right in your eyes.", 26.15. "Only know ye for certain that, if ye put me to death, ye will bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth the LORD hath sent me unto you to speak all these words in your ears.’", 26.16. "Then said the princes and all the people unto the priests and to the prophets: ‘This man is not worthy of death; for he hath spoken to us in the name of the LORD our God.’", 26.17. "Then rose up certain of the elders of the land, and spoke to all the assembly of the people, saying:", 26.18. "’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest.", 26.19. "Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’", 26.20. "And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah;", 26.21. "and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;", 26.22. "and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;", 26.23. "and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people.", 26.24. "Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.", 32.7. "Behold, Hanamel, the son of Shallum thine uncle, shall come unto thee, saying: Buy thee my field that is in Anathoth; for the right of redemption is thine to buy it.’", 32.34. "But they set their abominations in the house whereupon My name is called, to defile it.", |
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11. Hebrew Bible, Ezekiel, 5.11, 8.6, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 11.6, 11.7, 11.9, 11.10, 11.22, 11.23, 22.10, 36.17, 40, 40.1, 40.1-48.35, 40.2, 40.20, 40.21, 40.22, 40.23, 41, 42, 43, 44, 44.2, 44.16, 44.25, 44.26, 44.27, 45, 45.1, 45.12, 46, 47, 48 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gordon (2020) 46| 45.12. "וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֲשָׂרָה וַחֲמִשָּׁה שֶׁקֶל הַמָּנֶה יִהְיֶה לָכֶם׃", | 45.12. "And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh.", |
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12. Herodotus, Histories, 3.142 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness code Found in books: Gordon (2020) 32 | 3.142. Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” |
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13. Hebrew Bible, Nehemiah, 8.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •torah, holiness code Found in books: Beyerle and Goff (2022) 226| 8.15. "וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃", | 8.15. "and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’", |
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14. Septuagint, 2 Maccabees, 5.27, 6.7, 6.11, 6.19-6.20, 7.1, 10.1-10.8, 12.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •torah, holiness code Found in books: Beyerle and Goff (2022) 226 | 5.27. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 12.31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.' |
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15. Anon., Jubilees, 6.13-6.14, 50.2, 50.6-50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2017) 70; Lidonnici and Lieber (2007) 279 | 6.13. And you, increase ye, and multiply on the earth." 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. br Six days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. br And the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival, 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. |
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| 16. Dead Sea Scrolls, Aramaic Levi Document, 25-27, 29-32, 28 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Balberg (2017) 70 |
17. Philo of Alexandria, On The Special Laws, 2.37 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holiness code Found in books: Gordon (2020) 45 | 2.37. And if the thing which he has vowed be his house, again he must have the priest for a valuer. But those who may chance to buy it shall not pay an equal ransom for it; but if the man who has vowed it chooses to ransom it, he shall pay its price and a fifth besides, punishing his own rashness and impetuous desire for his two faults, his rashness for making the vow, and his impetuous desire for wishing for things back again which he had before abandoned. But if any one else brings it he shall not pay more than its value. |
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18. Mishnah, Temurah, 6.1-6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holiness code (h) Found in books: Klawans (2009) 194| 6.1. "כָּל הָאֲסוּרִין עַל גַּבֵּי הַמִּזְבֵּחַ, אוֹסְרִים כָּל שֶׁהֵן. הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְאֶתְנָן, וּמְחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן. אֵיזֶה הוּא מֻקְצֶה. הַמֻּקְצֶה לַעֲבוֹדָה זָרָה. הוּא אָסוּר, וּמַה שֶּׁעָלָיו מֻתָּר. אֵיזֶהוּ נֶעֱבָד. כֹּל שֶׁעוֹבְדִין אוֹתוֹ. הוּא וּמַה שֶּׁעָלָיו אָסוּר. זֶה וָזֶה מֻתָּרִין בַּאֲכִילָה: \n", 6.2. "אֵיזֶהוּ אֶתְנָן. הָאוֹמֵר לְזוֹנָה, הֵא לִיךְ טָלֶה זֶה בִשְׂכָרֵךְ, אֲפִלּוּ מֵאָה, כֻּלָּן אֲסוּרִין. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ, הֵא לְךָ טָלֶה זֶה וְתָלִין שִׁפְחָתְךָ אֵצֶל עַבְדִּי, רַבִּי אוֹמֵר, אֵינוֹ אֶתְנָן. וַחֲכָמִים אוֹמְרִים, אֶתְנָן: \n", 6.3. "אֵיזֶה הוּא מְחִיר כֶּלֶב. הָאוֹמֵר לַחֲבֵרוֹ, הֵא לְךָ טָלֶה זֶה תַּחַת כֶּלֶב זֶה. וְכֵן שְׁנֵי שֻׁתָּפִין שֶׁחָלְקוּ, אֶחָד נָטַל עֲשָׂרָה, וְאֶחָד נָטַל תִּשְׁעָה וָכֶלֶב, שֶׁכְּנֶגֶד הַכֶּלֶב, אֲסוּרִים, שֶׁעִם הַכֶּלֶב, מֻתָּרִים. אֶתְנַן כֶּלֶב וּמְחִיר זוֹנָה, הֲרֵי אֵלּוּ מֻתָּרִים, שֶׁנֶּאֱמַר (דברים כג), שְׁנַיִם, וְלֹא אַרְבָּעָה. וַלְדוֹתֵיהֶן מֻתָּרִים, שֶׁנֶּאֱמַר (שם) הֵן, וְלֹא וַלְדוֹתֵיהֶן: \n", 6.4. "נָתַן לָהּ כְּסָפִים, הֲרֵי אֵלּוּ מֻתָּרִין. יֵינוֹת, שְׁמָנִים, וּסְלָתוֹת, וְכָל דָּבָר שֶׁכַּיּוֹצֵא בוֹ קָרֵב עַל גַּבֵּי מִזְבֵּחַ, אָסוּר. נָתַן לָהּ מֻקְדָּשִׁין, הֲרֵי אֵלּוּ מֻתָּרִין. עוֹפוֹת, הֲרֵי אֵלּוּ אֲסוּרִין. שֶׁהָיָה בַדִּין, מָה אִם הַמֻּקְדָּשִׁין, שֶׁהַמּוּם פּוֹסֵל בָּהֶם, אֵין אֶתְנָן וּמְחִיר חָל עֲלֵיהֶם, עוֹפוֹת, שֶׁאֵין הַמּוּם פּוֹסֵל בָּהֶן, אֵינוֹ בַדִּין שֶׁלֹּא יְהֵא אֶתְנָן וּמְחִיר חָל עֲלֵיהֶן. תַּלְמוּד לוֹמַר (שם), לְכָל נֶדֶר, לְהָבִיא אֶת הָעוֹף: \n", | 6.1. "All [animals] forbidden for the altar render [others] unfit however few there are. [These are the animals forbidden for the altar]: An animal which had sexual relations with [a woman] or [an animal] that had sexual relations [with a man], an animal set aside (muktzeh) [for idolatry], or that had been worshipped (ne’evad) [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through a caesarean section,What is meant by muktzeh? That which has been set aside for idolatrous use. It [the animal itself] is forbidden, but what is upon it, is permitted. And what is meant by ne'evad? That which has been used for idolatry. Both it [the animal itself] and that which is upon it, are forbidden. In both cases the animal may be eaten.", 6.2. "What is meant by “a prostitute’s fee”?If one says to a prostitute, “Take this lamb as your fee,” even if there are a hundred lambs, they are all forbidden [for the altar]. If one says to his fellow: Here is a lamb and have your female slave sleep with my servant, Rabbi Meir says: it [the lamb] is not regarded as a prostitute’s fee. But the sages say: it is regarded as a prostitute’s fee.", 6.3. "What is meant by the “price of a dog”?If one says to his fellow, here is this lamb instead of [this] dog. And similarly if two partners divided [an estate] and one took ten lambs and the other nine and a dog, all those taken in place of the dog are forbidden [for the altar], but those taken with a dog are valid [for the altar]. An animal that is the fee of a dog and the price of a prostitute are permitted [for the altar], since it says: “[For] both [of these]” (Deuteronomy 23:19): both’ but not four. Their offspring are permitted [for the altar since it says]: “[Both of these]” implying they but not their offspring.", 6.4. "If he gave her [a prostitute] money, it is permitted [for use for the altar.] [But if he gave her] wine, oil, flour and anything similar which is offered on the altar, it is forbidden for the altar. If he gave her dedicated [animals] they are permitted [for the altar]. If he gave her birds [of hullin] they are disqualified. For one might have reasoned [as follows]: if in the case of dedicated animals, where a blemish disqualifies them, [the law] of [the prostitute’s] fee and price [of a dog] does not apply to them, in the case of birds, where a blemish does not disqualify, is it not all the more reason that the law of [the prostitute’s] fee and the price [of a dog] should not apply? Scripture says, “For any vow,” (Deuteronomy 23:19) this includes a bird.", |
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19. Tosefta, Shekalim, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88| 1.6. "המפריש שקלו ואבד והפריש אחר תחתיו ולא הספיק להקריבו עד שנמצא הראשון והרי שניהן עומדין זה וזה שקלים הראשון יפול לחדתין והשני יפול לעתיקין המפריש שקלו [להוציאו] הרי זה מעל המוציא שקלו של חבירו הרי זה מעל לקח בו קיני זבין קיני זבות יולדות המביא את חטאתו אשמו מן ההקדש השוקל שקלי זוזין מן ההקדש כיון שלקח מעל דברי רבי [שמעון] וחכמים אומרים לא מעל עד שיזרקו הדמים.", | |
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| 20. Tosefta, Zevahim, 8.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 70, 88 |
21. Mishnah, Arakhin, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88| 5.6. "חַיָּבֵי עֲרָכִים, מְמַשְׁכְּנִין אוֹתָן. חַיָּבֵי חַטָּאוֹת וַאֲשָׁמוֹת, אֵין מְמַשְׁכְּנִין אוֹתָן. חַיָּבֵי עוֹלוֹת וּשְׁלָמִים, מְמַשְׁכְּנִין אוֹתָן אַף עַל פִּי שֶׁאֵין מִתְכַּפֵּר לוֹ עַד שֶׁיִּתְרַצֶּה, שֶׁנֶּאֱמַר (ויקרא א), לִרְצוֹנוֹ, כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר, רוֹצֶה אָנִי. וְכֵן אַתָּה אוֹמֵר בְּגִטֵּי נָשִׁים, כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר, רוֹצֶה אָנִי: \n", | 5.6. "With regard to those who made a vow of value: they take a pledge from them. With regard to those obligated to bring a hatat or asham: they do not take a pledge. With regard to those obligated to bring an olah or a shelamim: they do take a pledge. And even though he is not atoned for unless he is willing [to pay his obligation], as it is said: “willingly” (Leviticus 1:3), they coerce him until he says: I agree. The same is true in the case of divorce documents: they coerce him until he says: I agree.", |
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22. Mishnah, Zevahim, 4.1-4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88| 4.1. "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת: \n", 4.2. "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת: \n", | 4.1. "Bet Shammai says: any [blood] which is to be sprinkled on the outer altar, if [the priest] applied [it] with one sprinkling, he has made atonement, [and in the case of a hatat two applications, but Bet Hillel says: also the case of the hatat if the priest applied it with one sprinkling it atones Therefore if he made the first application in the proper manner and the second [with the intention to eat the flesh] after the prescribed time, it atones. If he made the first application [with the intention to eat the flesh] after the prescribed time and the second outside the prescribed place, it is piggul and involves [the punishment of] karet.", 4.2. "With regard to any [blood] which is sprinkled on the inner altar, if [the priest] omitted one of the applications, he has not atoned; therefore if he applied all in the proper manner but one in an improper manner, it [the sacrifice] is invalid, but does not involve karet.", |
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23. Tosefta, Kippurim, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88| 3.8. "רבי יוסי אומר כך הוא אומר חטאו עוו פשעו לפניך עמך בית ישראל. כבש עושין מפני אלכסנדרין שהיו מתלשין בשערו ואומרין לו טול וצא טול וצא יקירי ירושלים מלוין אותו עד סוכה ראשונה [מפני שעשר] סוכות בתוך שנים עשר מילין היו דברי ר\"מ רבי יהודה אומר תשע סוכות בתוך עשרה מילין היו רבי יוסי אומר חמש סוכות בתוך עשרה מילין היו מערבין מזו לזו א\"ר יוסי בן ר' יהודה יכולני אני לעשותן שתי סוכות.", | |
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24. Tosefta, Kelim Baba Qamma, 7.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88| 7.6. "אין מקיפין בקסטרון מפני שהוא פתיל ואינו צמיד ואם עשאו לחיזוק הרי זה מציל כפיתין של מורייס שנפתית עם השפה ושפתותיהן נראין אע\"פ שהטיט שוקע לתוכן מלא זרת אינן מצילין שכל מי שאינו מציל באהל המת באהל השרץ. רי\"א אין צמיד פתיל מבפנים וחכ\"א יש צמיד פתיל מבפנים כיצד חבית שניקבה וסתמוה שמרים רבי יהודה אומר אינה מצלת וחכ\"א מצלת נתקלפה והזפת שלה עומד ר' יהודה אומר אינה מצלת וחכ\"א מצלת.", | |
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| 25. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 88 |
| 26. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2017) 88 |
| 27. Anon., Sifre Deuteronomy, 261, 147 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009) 194 |
28. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 70, 88| 5a. אמר רב יוסף סמיכה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן סמיכה מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן סמיכה לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא א, ד) וסמך ונרצה וכי סמיכה מכפרת והלא אין כפרה אלא בדם שנאמר (ויקרא יז, יא) כי הדם הוא בנפש יכפר,ומה ת"ל וסמך ונרצה שאם עשאה לסמיכה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב נחמן בר יצחק אמר תנופה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא ולמ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא יד, כא) לתנופה לכפר וכי תנופה מכפרת והלא אין כפרה אלא בדם שנאמר כי הדם הוא בנפש יכפר ומה ת"ל לתנופה לכפר שאם עשאה לתנופה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב פפא אמר פרישת שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאינו מעכב לדורות אינו מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא מדקא תני מתקינין ולא קתני מפרישין,רבינא אמר ריבוי שבעה ומשיחה שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא טז, לב) וכפר הכהן אשר ימשח אותו ואשר ימלא את ידו לכהן תחת אביו מה תלמוד לומר,לפי שנאמר (שמות כט, ל) שבעת ימים ילבשם הכהן תחתיו מבניו אין לי אלא נתרבה שבעה ונמשח שבעה נתרבה שבעה ונמשח יום אחד נתרבה יום אחד ונמשח שבעה מניין תלמוד לומר אשר ימשח אותו ואשר ימלא את ידו מ"מ,אשכחן ריבוי שבעה לכתחלה משיחה שבעה לכתחלה מנא לן,איבעית אימא מדאיצטריך קרא למעוטה ואיבעית אימא דאמר קרא (שמות כט, כט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו למשחה בהם ולמלא בם את ידם איתקש משיחה לריבוי מה ריבוי שבעה אף משיחה שבעה,מאי טעמא דמ"ד כל הכתוב בהן מעכב אמר רבי יצחק בר ביסנא אמר קרא (שמות כט, לה) ועשית לאהרן ולבניו ככה ככה עיכובא הוא תינח כל | 5a. b Rav Yosef said: /b The practical difference b between them /b relates to the question of b placing hands /b on the head of an animal brought as an offering. According b to the one who said: /b Failure to perform b all /b the details b that are written in its /b regard, including details that do not invalidate offerings throughout the generations, b invalidates /b the inauguration, failure to perform the b placing /b of b hands /b on the head of the animal b also invalidates /b the inauguration. According b to the one who said: A matter that does not invalidate /b offerings b throughout the generations does not invalidate /b the inauguration, failure to perform the b placing /b of b hands /b on the head of the animal b does not invalidate /b the inauguration., b And /b with regard to the i halakhot /i of offerings that apply b throughout the generations /b the Gemara asks: b From where do we derive /b that failure to place hands on the head of the animal b does not invalidate /b the offering? The Gemara answers: b As it was taught /b in a i baraita /i that the verse states: b “And he shall place /b his hand on the head of the burnt-offering, b and it shall be accepted /b for him to atone on his behalf” (Leviticus 1:4). b Does /b the b placing /b of b hands atone /b for one’s sins? b Isn’t atonement /b accomplished b only by /b the sprinkling of b the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” /b (Leviticus 17:11)?, b And /b for b what /b purpose, then, b does the verse state: “And he shall place…and it shall be accepted”? /b It teaches that if b one deemed /b the ritual of b placing hands /b to be b a peripheral aspect of the mitzva /b and consequently failed to perform it, b the verse ascribes to him /b status b as though he did not achieve /b optimal b atonement; and /b nevertheless, the offering b atones /b for his sins. Apparently, failure to lay hands on the head of the offering does not invalidate the offering throughout the generations, as atonement can be achieved without it. Nevertheless, according to the opinion of Rabbi Yoḥa, failure to lay hands on the offering invalidates the offerings brought during the inauguration., b Rav Naḥman bar Yitzḥak said: /b The issue of b waving /b the offering is the practical difference b between /b the opinions of Rabbi Yoḥa and Rabbi Ḥanina. According b to the one who said: /b Failure to perform b all /b the details b that are written in its /b regard b invalidates /b the inauguration, failure to wave the offering also b invalidates /b the inauguration. b And /b according b to the one who said: A matter that does not invalidate /b offerings b throughout the generations does not invalidate /b the inauguration, failure to wave the offering b does not invalidate /b the inauguration., b And /b with regard to the i halakhot /i of offerings b throughout the generations, /b the Gemara asks: b From where do we /b derive that failure to wave the offering b does not invalidate /b the offering? The Gemara answers: b As it was taught /b in a i baraita /i that the verse says: “He shall take one male lamb as a guilt-offering b to be waved to make atonement /b for him” (Leviticus 14:21). b Does waving /b the offering b atone /b for one’s sins? b Isn’t atonement /b accomplished b only by /b the sprinkling of b the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” /b (Leviticus 17:11)? b And /b for b what /b purpose, then, b does the verse state: To be waved to make atonement? /b It teaches that if b one deemed /b the ritual of b waving /b to be b a peripheral aspect of the mitzva /b and therefore failed to perform it, b the verse ascribes to him /b status b as though he did not achieve /b optimal b atonement; and /b nevertheless, the offering b atones /b for his sins on his behalf., b Rav Pappa said: /b The issue of b sequestering /b the priest for b seven /b days is the practical difference b between /b the opinions of Rabbi Yoḥa and Rabbi Ḥanina. According b to the one who said: /b Failure to perform b all /b the details b that are written in its /b regard b invalidates /b the inauguration, failure to sequester the priest for seven days also b invalidates /b the inauguration. b And /b according b to the one who said: A matter that does not invalidate /b offerings b throughout the generations does not invalidate /b the inauguration, failure to sequester the priest for seven days b does not invalidate /b the inauguration., b And /b with regard to the i halakhot /i of offerings b throughout the generations, /b the Gemara asks: b From where do we /b derive that failure to sequester the priest for seven days b does not invalidate /b the offering? The Gemara answers: It is derived b from the fact that it is taught /b in the mishna: And b they /b would b designate /b another priest in his stead, b and it is not taught: /b The Sages b remove /b the designated priest from his house, despite the possibility that ultimately he might replace the High Priest and perform the Yom Kippur service. Apparently, sequestering is not essential., b Ravina said: /b The issue of the priest performing the service with the b multiple /b garments of the High Priest for b seven /b days and serving with b anointment /b for b seven /b days is the practical difference b between /b the opinions of Rabbi Yoḥa and Rabbi Ḥanina. According b to the one who said: /b Failure to perform b all /b the details b that are written in its /b regard b invalidates /b the inauguration, failure to serve with multiple garments and anointment for seven days also b invalidates /b the inauguration. b And /b according b to the one who said: A matter that does not invalidate /b offerings b throughout the generations does not invalidate /b the inauguration, failure to serve with multiple garments and anointment for seven days b does not invalidate /b the inauguration., b And /b with regard to the i halakhot /i of offerings b throughout the generations, /b the Gemara asks: b From where do we /b derive that failure to serve with multiple garments and anointment for seven days b does not invalidate /b the offering? The Gemara answers: b As it was taught /b in a i baraita /i : For b what /b purpose b does the verse state: “And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement” /b (Leviticus 16:32)? If it comes to teach that all service must be performed by the High Priest, it is already written with regard to the Yom Kippur service that it must be performed by Aaron, the High Priest., b Since it is stated: “Seven days shall the son that is priest in his stead don them” /b (Exodus 29:30), b I /b derive b only /b that one who donned the b multiple /b garments of the High Priest for b seven /b days b and was anointed seven /b days assumes the position of High Priest and may perform the service on Yom Kippur. However, with regard to whether one who donned the b multiple /b garments for b seven /b days b and was anointed /b for b one /b day, or one who donned the b multiple /b garments for b one /b day b and was anointed /b for b seven /b days is thereby inaugurated as High Priest, b from where /b are those cases derived? Therefore, b the verse states: “Who shall be anointed and who shall be consecrated”; in any case /b he is appointed High Priest, even if either anointment or donning the garments did not continue for seven days.,The Gemara asks: b We found /b a source for the fact that when the High Priest is appointed, there is a requirement of donning b multiple /b garments for b seven /b days b i ab initio /i ; /b however, b from where do we /b derive the requirement of b anointment /b for b seven /b days b i ab initio /i ? /b According to Ravina, there is a requirement to anoint the priest on each of the seven days i ab initio /i , even though failure to do so does not invalidate the offering throughout the generations. From where is that requirement derived?, b If you wish, say: /b It is derived b from /b the fact b that the verse: /b “And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement,” b is necessary to exclude /b requirements derived from other sources, i.e., that both donning multiple garments and anointment must be for seven days. Apparently, anointment for seven days is required i ab initio /i . b And if you wish, say /b instead that it is derived from b that /b which b the verse states: “And the sacred garments of Aaron shall be for his sons after him, to be anointed in them and to be consecrated in them” /b (Exodus 29:29). b Anointment is juxtaposed /b in this verse b to /b donning b multiple /b garments: b Just as /b donning b multiple /b garments is required b for seven /b days i ab initio /i , b so too, anointment /b is required b for seven /b days i ab initio /i .,§ After ascertaining the halakhic distinctions between the opinions of Rabbi Yoḥa and Rabbi Ḥanina with regard to the inauguration, the Gemara proceeds to analyze the rationales for those opinions. b What is the reason /b for the opinion b of the one who said: /b Failure to perform b all /b the details b that are written in its /b regard b invalidates /b the inauguration? b Rabbi Yitzḥak bar Bisna said /b that b the verse states: “And so shall you do to Aaron and to his sons /b according to all that I have commanded you, seven days shall you consecrate them” (Exodus 29:35). The term: b So, /b teaches that failure to perform the ritual precisely in this manner b invalidates /b the inauguration. The Gemara asks: That works out b well /b as a source that b all /b |
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29. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holiness code Found in books: Balberg (2017) 70, 88 | 93b. The Gemara answers: He holds that b one derives /b the i halakhot /i of the offering of b an individual from /b the i halakhot /i of another offering of b an individual, /b such as the burnt offering of appearance, b and one does not derive /b the i halakhot /i of the offering of b an individual from /b the i halakhot /i of b a communal /b offering, e.g., the bull brought for a community-wide violation.,The Gemara asks: b And according to the one who said /b that the exclusion of a blind person is derived b from /b the placing of hands performed by the b Elders of /b the b congregation, what is the reason /b that b he does not derive /b this b from /b the b burnt offering of appearance? /b The Gemara answers: He holds that b one derives /b the i halakhot /i of b a matter /b concerning b which /b the requirement of b placing hands is /b explicitly b written with regard to /b that case b itself, /b as is the case in the passage detailing the general requirement of placing hands, b from /b another b matter /b concerning b which placing hands is /b also explicitly b written with regard to /b that case b itself, /b as is the case in the passage describing the bull brought for a community-wide violation of a sin. This serves b to exclude /b the possibility of deriving the i halakhot /i from those of the b burnt offering of appearance, as /b the requirement to place hands upon it is not explicitly written in the Torah with regard to it, but rather b it itself is derived from /b the requirement stated with regard to b a voluntary burnt offering. /b ,This is b as a i tanna /i taught /b in a i baraita /i b in the presence of Rav Yitzḥak bar Abba: /b With regard to the obligatory offering brought by Aaron the High Priest on the eighth day of the inauguration of the Tabernacle, it is written: b “And the burnt offering was presented, and he sacrificed in accordance with the ordice” /b (Leviticus 9:16). This last phrase means: b In accordance with the ordice of a voluntary burnt offering. /b Accordingly, this verse b teaches about /b every b obligatory burnt offering, /b including the burnt offering of appearance, b that it requires placing hands, /b just as a voluntary burnt offering does.,§ The mishna states: A Canaanite b slave, the agent /b of the owner of the offering who brings the offering on his behalf, b and a woman /b do not place hands on their offerings. Concerning these i halakhot /i , b the Sages taught /b in a i baraita /i : The term “his hand” is mentioned three times in Leviticus, chapter 3, which details the requirement of placing hands. Each mention is expounded to exclude a different case. b “His hand” /b (Leviticus 3:2), b but not the hand of his /b Canaanite b slave; “his hand” /b (Leviticus 3:8), b but not the hand of his agent; “his hand” /b (Leviticus 3:13), b but not the hand of his wife. /b ,The Gemara asks: b Why do I /b need b all these /b three exclusions? The Gemara explains that all three mentions b are necessary, /b as b had the Merciful One written /b only b one /b exclusion, b I would say /b that it serves b to exclude /b only a Canaanite b slave, as /b since b he is not commanded in mitzvot /b it is reasonable that he cannot perform the rite of placing hands. b But /b with regard to b an agent, since he is commanded in mitzvot, and /b there is a principle that the halakhic status of b a person’s agent is like /b that of b himself, /b one might b say /b that he b could place /b his b hands /b on the offering of the owner on the owner’s behalf, and thereby fulfill the requirement. Therefore, it is necessary to have an independent source to exclude an agent., b And had /b the Merciful One b taught us /b only b these two /b i halakhot /i , one would have excluded only a Canaanite slave and an agent, b as they are not considered like his own flesh. But /b with regard to b his wife, who is considered like his own flesh, /b one might b say /b that b she places /b her b hands /b on her husband’s offering. Therefore, the third mention is b necessary /b to teach that even a wife cannot fulfill the requirement on behalf of her husband.,§ The mishna states: The requirement of b placing hands is a non-essential mitzva. The Sages taught /b in a i baraita /i : b “And he shall place his hand /b upon the head of the burnt offering, b and it shall be accepted for him /b to effect atonement for him” (Leviticus 1:4). The i baraita /i asks: b But does /b the rite of b placing hands effect atonement? Isn’t atonement /b effected b only through /b the presentation of the b blood? As it is stated /b with regard to blood: “For the soul of the flesh is in the blood, and I have given it to you upon the altar to effect atonement for your souls, b for it is the blood of the soul that effects atonement” /b (Leviticus 17:11). b Rather, /b the verse serves b to say to you that if one treated placing hands /b as though it were b a non-essential mitzva /b and therefore neglected to perform it, then b the verse ascribes him /b blame b as though he did not effect atonement; but /b nevertheless, in actuality, the offering b atones /b for his sin and he does not need to bring another offering., b And it is taught /b in a i baraita /i b with regard to waving in this way: /b “He shall take one male lamb as a guilt offering b to be waved to effect atonement /b for him” (Leviticus 14:21). The i baraita /i asks: b Does waving /b the offering b effect atonement? Isn’t atonement /b effected b only through /b the presentation of b the blood? As it is stated: “For it is the blood of the soul that effects atonement” /b (Leviticus 17:11). b Rather, /b the verse serves b to say to you that if one treated waving /b as though it were b a non-essential mitzva /b and therefore neglected to perform it, then b the verse ascribes him /b blame b as though he did not effect atonement; but /b nevertheless, in actuality, the offering b effects atonement /b for his sin and he does not need to bring another offering.,§ The mishna further states that that placing hands is performed by leaning b on the head /b of the offering. b The Sages taught /b in a i baraita /i : The phrase “his hand upon the head” is mentioned three times in Leviticus, chapter 3. Each mention is expounded to exclude the possibility of performing the rite on a different part of the animal’s body. Placing hands is performed with b “his hand upon the head” /b (Leviticus 3:2), b but not /b with b his hand on the neck /b of the animal; with b “his hand upon the head” /b (Leviticus 3:8), b but not /b with b his hand on the back /b of the animal; with b “his hand upon the head” /b (Leviticus 3:13), b but not /b with b his hand on the breast /b of the animal.,The Gemara asks: b Why do I /b need b all these /b three exclusions? The Gemara explains that all three mentions b are necessary, /b as b had the Merciful One written /b only b one /b exclusion, b I would say /b that it serves b to exclude /b only the animal’s b neck, as it is not level with the head of /b the animal. b But /b with regard to b its back, which is level with its head, /b one might b say /b that it is b not /b precluded and that one can fulfill the requirement by placing one’s hands there. Therefore, it is b necessary /b to have an independent source to exclude the animal’s back., b And had /b the Torah b taught us /b only b these two /b i halakhot /i , one would have excluded only the neck and the back, b as /b those parts are b not included in /b the b waving /b of the offering, i.e., they are not waved. b But /b with regard to the animal’s b breast, which is included in the waving /b of the offering, one might say that it is b not /b precluded and that one can fulfill the requirement by placing one’s hands there. Therefore, the third mention is b necessary /b to teach that placing hands cannot be performed even on the animal’s breast., b A dilemma was raised before /b the Sages: If one placed b his hand on the sides /b of the animal’s head, b what is /b the i halakha /i ; does one fulfill the requirement of placing hands by doing so? The Gemara answers: b Come /b and b hear, as it is taught /b in a i baraita /i : b Abba Bira’a, son of Rabbi Eliezer ben Ya’akov, says /b that the verse: “And he shall place b his hand upon the head of /b the burnt offering” (Leviticus 1:4), indicates that it must be done with his hand b on /b the top of b its head and not /b with b his hand on the sides /b of its head., b Rabbi Yirmeya raises a dilemma: /b If one’s hands were wrapped in b a cloth, what is /b the i halakha /i as b to /b whether the cloth is regarded as b an interposition /b between his hands and the animal such that it invalidates the rite? The Gemara answers: b Come /b and b hear /b a resolution from a i baraita /i , which states: The rite is valid b provided that there is no item that interposes between him and the offering. /b ,§ The mishna adds that the placing of hands is performed b with two hands. /b The Gemara asks: b From where are these matters /b derived? b Reish Lakish said: As the verse states /b with regard to the Yom Kippur service: b “And Aaron shall place both his hands [ i yadav /i ] /b upon the head of the live goat” (Leviticus 16:21). The word i yadav /i , meaning: His hands, is written without a second i yod /i , and so if read without vowels it reads as: b His hand. But it is /b also b written “both,” /b which makes clear that the intention is that he must use both of his hands. b This established a paradigm /b that in b any place where it is stated /b in the Torah: b His hand, there are here two /b hands, b unless the verse /b explicitly b specifies /b that there is only b one. /b ,The Gemara relates: b Rabbi Elazar went and stated this i halakha /i in the study hall, but he did not say it in the name of Reish Lakish. Reish Lakish heard /b about this b and became angry. /b He b said to /b Rabbi Elazar: b If it enters your mind /b that b wherever it is written: His hand, /b the meaning is that b there are /b actually b two /b hands, then b why do I /b ever need the Torah b to write: His hands, his hands, /b i.e., i yadav /i in the plural, which it does on numerous occasions?,Reish Lakish b raised objections against him /b from b twenty-four /b occasions where the Torah writes: b His hands, /b for example: b “His own hands [ i yadav /i ] shall bring /b the offerings of the Lord” (Leviticus 7:30); b “his hands [ i yadav /i ] shall contend for him, /b and You shall be a help against his adversaries” (Deuteronomy 33:7); b “Guiding his hands [ i yadav /i ] wittingly, /b for Manasseh was the firstborn” (Genesis 48:14). Rabbi Elazar b was silent, /b as he had no response., b After /b Reish Lakish had b calmed down, he said to /b Rabbi Elazar: b What is the reason /b that b you did not say to me /b the following: When I established that paradigm, b I was speaking /b only about the term: b His hands [ i yadav /i ], with regard to placing hands. /b But with regard to other i halakhot /i , when the Torah says “his hand” the reference is to just one hand, and so when referring to two hands it must say “his hands.”,The Gemara asks: But b also with regard to placing hands it is written, /b concerning Moses’ ordination of Joshua: b “And he placed his hands [ i yadav /i ] upon him /b and gave him a charge” (Numbers 27:23), using the plural “his hands” [ i yadav /i ] instead of: His hand [ i yado /i ]. The Gemara clarifies that Reish Lakish meant that one could say: When I established that paradigm, b I was speaking /b only about the term: His hands [ i yadav /i ], b with regard to placing hands /b on b an animal /b offering. But in all other cases, if the intention is that there were two hands, the plural must be used.,§ The mishna teaches: b And in the /b same b location /b in the Temple b that one places hands, one slaughters /b the animal. b And immediately following /b the rite of b placing hands, /b the b slaughter /b is performed. The Gemara asks: b What is /b the mishna b saying? /b The mishna appears to state two distinct rulings. But if so, the first statement is superfluous, because if the slaughter immediately follows the placing of hands, then it is obvious that the animal is slaughtered without changing its location. The Gemara explains that b this /b is what the mishna b is saying: In the /b same b location /b in the Temple b that one places hands one slaughters /b the animal, b because immediately following /b the rite of b placing hands, /b the b slaughter /b is performed. There are not two distinct rulings; rather, the second statement is the explanation of the first., strong MISHNA: /strong There is an aspect of greater b stringency with regard to placing hands than /b there is b with regard to waving, and /b there is an aspect of greater stringency b with regard to waving than /b there is b with regard to placing hands. /b The stringency with regard to placing hands is b that /b if several people are partners in bringing an offering, b one /b of them b waves /b the offering b on behalf of all the /b other b partners, but one cannot /b fulfill the requirement of placing hands if he alone b places hands on behalf of all the /b other b partners; /b rather, each member must place hands himself. b The stringency with regard to waving /b is b that waving is practiced in /b the cases of both b offerings of an individual, /b e.g., peace offerings, where the breast and thigh and sacrificial portions are waved, b and in /b the cases of b communal offerings, /b e.g., the two lambs sacrificed on i Shavuot /i , which are waved together with the two loaves; |
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30. Babylonian Talmud, Zevahim, None Tagged with subjects: •holiness code Found in books: Balberg (2017) 70, 88| 6a. ושותפין לא מצו ממירין אלא אי אמרת לא קניא להו אמורי נמי לימרו,שאני התם דאמר קרא (ויקרא כז, י) אם המר ימיר לרבות את היורש אחד ממיר ואין שנים ממירין,מתקיף לה רב יעקב מנהר פקוד אלא מעתה גבי מעשר דכתיב (ויקרא כז, יג) ואם גאל יגאל לרבות את היורש הכי נמי אחד גואל ואין שנים גואלין,שאני מעשר דגבי אבוהון נמי איתיה בשותפות,אמר ליה רב אסי לרב אשי ומינה אי אמרת בשלמא קניא להו היינו דחד מיהא מימר אלא אי אמרת לא קניא להו היכי מימר,והאמר רבי אבהו אמר ר' יוחנן המקדיש מוסיף חומש ומתכפר עושה תמורה והתורם משלו על של חבירו טובת הנאה שלו,מקיבעא לא מכפרא מקופיא מכפרא:,איבעיא להו כיפרו על מה שבאו או לא כיפרו,אמר רב ששת בריה דרב אידי מסתברא דלא כיפרו דאי סלקא דעתך כיפרו שני למה הוא בא,ואלא מאי לא כיפרו למה הוא קרב,אמר רב אשי רב שישא בריה דרב אידי הכי קא קשיא ליה אי אמרת בשלמא לא כיפרו שלא לשמו מכח לשמו קאתי ושני למה הוא בא לכפר אלא אי אמרת כיפרו שני למה הוא בא:,איבעיא להו אעשה דלאחר הפרשה מכפרא או לא מכפרא,מי אמרינן מידי דהוה אחטאת מה חטאת דקודם הפרשה אין דלאחר הפרשה לא אף הכא נמי דקודם הפרשה אין לאחר הפרשה לא,או דלמא לא דמיא לחטאת דחטאת על כל חטא וחטא בעי לאיתויי חדא חטאת והכא כיון דאיכא כמה עשה גביה מכפרא אעשה דלאחר הפרשה נמי מכפרא,תא שמע (ויקרא א, ד) וסמך ונרצה וכי סמיכה מכפרת והלא אין כפרה אלא בדם שנאמר (ויקרא יז, יא) כי הדם הוא בנפש יכפר אלא מה תלמוד לומר וסמך ונרצה לכפר שאם עשאה לסמיכה שירי מצוה מעלה עליו הכתוב כאילו לא כיפר וכיפר,מאי לאו דכיפר עשה דקודם הפרשה לא כיפר אעשה דסמיכה דהוה ליה עשה דלאחר הפרשה,אמר רבא עשה דסמיכה קאמרת שאני התם דכל כמה דלא שחיט בעמוד וסמוך קאי אימת קא הוי עשה לאחר שחיטה לאחר שחיטה לא קא מיבעיא לן,א"ל רב הונא בר יהודה לרבא אימא כיפר גברא | 6a. b and partners cannot effect substitution /b of other animals for their offering. b But if you say /b that it is b not acquired by them, /b and the animal is the property solely of the deceased father, b let them also effect substitution /b on his behalf, as heirs are able to affect substitution for their deceased parents’ offerings.,The Gemara answers: b There it is different, as /b although b the verse states: “If he shall at all change [ i hamer yamir /i ] /b animal for animal” (Leviticus 27:10), the superfluous word i hamer /i serving b to include the heir /b as one who is able to effect substitution, nevertheless the subject’s singular form teaches that only b one /b heir b can effect substitution, but two /b heirs b cannot effect substitution. /b , b Rav Ya’akov of Nehar Pekod objects to this /b derivation: b If that is so, /b one should say the same b with regard to /b the redemption of the second b tithe, as it is written: “And if /b a man b will redeem [ i gaol yigal /i ] /b any of his tithe, he shall add to it the fifth part thereof” (Leviticus 27:31), with the superfluous word i gaol /i serving b to include the heir /b as one who must add the one-fifth. b So too, /b it should be derived from the verb’s singular form that if b one /b heir b redeems /b the tithe, he must add one-fifth of its value, b but /b if b two /b heirs b redeem /b it, b they do not /b need to add one-fifth. In fact, the i halakha /i is that partners must also add one-fifth.,The Gemara answers: Redemption of the b tithe is different, as /b the b father had /b the ability to redeem the tithe b even in partnership /b with another when alive. Therefore, the heirs can do so as well. By contrast, substitution of an offering cannot be effected by partners., b Rav Asi said to Rav Ashi: But from /b this i halakha /i b itself, /b that two heirs cannot effect substitution of an offering, it can be proven that they acquire the offering of the deceased. b Granted, if you say /b it is b acquired by them, this is /b the reason b that one /b heir, b in any event, can effect substitution /b of another animal for the offering. b But if you say /b it is b not acquired by them, how can /b even one heir b effect substitution? /b , b But doesn’t Rabbi Abbahu say /b that b Rabbi Yoḥa says: /b If b one consecrates /b his own animal to atone for someone else and he then redeems it, he b adds one-fifth /b of its value, as he would for any other offering he owned, but if the one for whom it atones redeems it, he need not add one-fifth, since he is not the owner. Nevertheless, only the b one for whom /b the offering b atones can render /b another animal b a substitute /b for it, as in this respect only he is considered its owner. Rabbi Yoḥa’s statement concludes: b And /b if b one separates i teruma /i from his /b own produce b to /b exempt the produce b of another /b from the obligation to have teruma separated from it, b the benefit of discretion is his. /b Only the one who separated the i teruma /i is entitled to determine which priest receives it. Since an heir is able to effect substitution, apparently the offering atones for his transgression. This supports the claim that the heir acquires the offering.,Rav Ashi responds: The offering b does not atone /b for the transgressions of the heirs b by /b its b essence, /b as it was not consecrated for their atonement, and they do not acquire it. Therefore, two heirs of a meal offering can bring it, as explained above. Yet, it b does atone /b for them b incidentally [ i mikkufeya /i ]. /b Therefore, an heir can effect substitution of another animal for it.,§ With regard to the i halakha /i that offerings slaughtered not for their sake are fit to be sacrificed but do not satisfy the obligations of their owners, b a dilemma was raised before /b the Sages: After these offerings are sacrificed, b did they atone for /b the sins for b which they came, or did they not atone /b for them?, b Rav Sheshet, son of Rav Idi, said: It stands to reason that they did not atone, as, if it enters your mind /b that b they did atone, for what /b purpose b is /b the b second /b offering b brought? /b Why is the owner required to bring another offering if the first atoned for his sin?,The Gemara challenges this reasoning: b Rather, what /b is the alternative? That b they did not atone? /b If so, b for what /b purpose b is /b the first offering b sacrificed? /b , b Rav Ashi said: This /b is what is b difficult for Rav Sheisha, /b i.e., Rav Sheshet, b son of Rav Idi: Granted, if you say /b that such an offering b did not atone, /b it b is brought /b even when slaughtered b not for its sake on the strength of /b its prior consecration b for its sake. And /b in that case, b for what /b purpose b is /b the b second /b offering b brought? /b It is brought b to atone /b for the sin. b But if you say /b that offerings that were slaughtered not for their sake b atoned /b for the sin, b for what /b purpose b is /b the b second /b offering b brought? /b ,§ b A dilemma was raised before /b the Sages: When one brings a burnt offering, which atones for violations of positive mitzvot, b does it atone /b even b for /b a violation of b a positive mitzva that /b one committed b after designating /b the animal as an offering, b or does it not atone /b for such a violation?,The Gemara elaborates: b Do we say /b that the i halakha /i in this case is b just as it is with regard to a sin offering, /b in that b just as a sin offering does /b atone for a sin b that /b one committed b before designation /b of the animal but does b not /b atone for a sin b that /b one committed b after designation, here too, /b a burnt offering b does /b atone for violations b that /b one committed b before designation /b but does b not /b atone for those committed b after designation? /b , b Or, perhaps /b a burnt offering is b not similar to a sin offering, as /b with regard to b a sin offering one must bring one sin offering for each and every sin /b he commits. b But here, since /b a burnt offering b atones /b even for one who b has /b committed b several /b violations of b positive mitzvot, /b one may claim that b it also atones /b even b for /b the violation of b a positive mitzva that /b one committed b after designation /b of the animal.,The Gemara suggests: b Come /b and b hear /b proof from a i baraita /i : The verse states: b “And he shall place /b his hand on the head of the burnt offering, b and it shall be accepted /b for him to atone for him” (Leviticus 1:4). b And does placing hands atone /b for one’s sins? b But isn’t atonement /b achieved b only by /b the sprinkling of b the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” /b (Leviticus 17:11)? b Rather, what /b is the meaning when b the verse states: “And he shall place…and it shall be accepted /b for him b to atone”? /b This teaches b that if one deemed /b the ritual of b placing hands /b to be b a non-essential mitzva /b and consequently failed to perform it, b the verse ascribes to him /b blame b as though /b the offering b did not atone /b for his sins; b and /b nevertheless, the offering b atoned /b for his sins., b What, /b does the final clause of the i baraita /i b not /b mean b that /b the offer-ing b atoned /b for the violation of any b positive mitzva that /b the owner committed b before designation /b of the animal, but b it did not atone for /b violation of b the positive mitzva of placing hands /b on the head of the offering, b as that constitutes /b a violation of b a positive mitzva after designation /b of the animal? Apparently, a burnt offering does not atone for the violations committed after the animal’s designation., b Rava said /b in response: b You say /b that b the positive mitzva of placing hands /b is proof? b There it is different, since as long as he does not slaughter /b the offering, b he remains /b obligated b to stand and place /b his b hands /b on its head. He has not yet violated the mitzva. b When does /b the violation of this b positive mitzva occur? /b It occurs b after /b the b slaughter, /b at which point fulfillment of the mitzva is no longer possible. And with regard to a violation committed b after /b the b slaughter, we do not raise the dilemma; /b clearly a burnt offering does not atone for such a violation., b Rav Huna bar Yehuda said to Rava: Say /b the i baraita /i means that the offering b atoned /b for the transgression of b the person, /b |
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| 31. Mishnah, MeʿIlah, 3.6-3.8 Tagged with subjects: •holiness code Found in books: Gordon (2020) 24 |
| 32. Mishnah, ʿArakin, 6.2-6.3, 8.1-8.3 Tagged with subjects: •holiness code Found in books: Gordon (2020) 24 |
