| 1. Septuagint, Genesis, 38.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah (person) Found in books: Levison (2009), Filled with the Spirit, 257 |
2. Septuagint, Tobit, 6.2, 8.21 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamar, judah’s daughter in law •judah son of eleazar khthousion Found in books: Gera (2014), Judith, 331; Katzoff (2019), On Jews in the Roman World: Collected Studies. 39 | 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 8.21. that then he should take half of Raguels property and return in safety to his father, and that the rest would be his "when my wife and I die." |
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| 3. Septuagint, Numbers, 23.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 162 |
| 4. Septuagint, Susanna, 13.15-13.21 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014), Judith, 331 |
5. Hebrew Bible, Ruth, 1.7, 3.3, 4.11-4.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014), Judith, 292, 328; Gruen (2011), Rethinking the Other in Antiquity, 291; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 335| 1.7. "וַתֵּצֵא מִן־הַמָּקוֹם אֲשֶׁר הָיְתָה־שָׁמָּה וּשְׁתֵּי כַלֹּתֶיהָ עִמָּהּ וַתֵּלַכְנָה בַדֶּרֶךְ לָשׁוּב אֶל־אֶרֶץ יְהוּדָה׃", 3.3. "וְרָחַצְתְּ וָסַכְתְּ וְשַׂמְתְּ שמלתך [שִׂמְלֹתַיִךְ] עָלַיִךְ וירדתי [וְיָרַדְתְּ] הַגֹּרֶן אַל־תִּוָּדְעִי לָאִישׁ עַד כַּלֹּתוֹ לֶאֱכֹל וְלִשְׁתּוֹת׃", 4.11. "וַיֹּאמְרוּ כָּל־הָעָם אֲשֶׁר־בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן יְהוָה אֶת־הָאִשָּׁה הַבָּאָה אֶל־בֵּיתֶךָ כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת־בֵּית יִשְׂרָאֵל וַעֲשֵׂה־חַיִל בְּאֶפְרָתָה וּקְרָא־שֵׁם בְּבֵית לָחֶם׃", 4.12. "וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן יְהוָה לְךָ מִן־הַנַּעֲרָה הַזֹּאת׃", 4.13. "וַיִּקַּח בֹּעַז אֶת־רוּת וַתְּהִי־לוֹ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ וַיִּתֵּן יְהוָה לָהּ הֵרָיוֹן וַתֵּלֶד בֵּן׃", 4.14. "וַתֹּאמַרְנָה הַנָּשִׁים אֶל־נָעֳמִי בָּרוּךְ יְהוָה אֲשֶׁר לֹא הִשְׁבִּית לָךְ גֹּאֵל הַיּוֹם וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵל׃", 4.15. "וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ וּלְכַלְכֵּל אֶת־שֵׂיבָתֵךְ כִּי כַלָּתֵךְ אֲשֶׁר־אֲהֵבַתֶךְ יְלָדַתּוּ אֲשֶׁר־הִיא טוֹבָה לָךְ מִשִּׁבְעָה בָּנִים׃", 4.16. "וַתִּקַּח נָעֳמִי אֶת־הַיֶּלֶד וַתְּשִׁתֵהוּ בְחֵיקָהּ וַתְּהִי־לוֹ לְאֹמֶנֶת׃", 4.17. "וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר יֻלַּד־בֵּן לְנָעֳמִי וַתִּקְרֶאנָה שְׁמוֹ עוֹבֵד הוּא אֲבִי־יִשַׁי אֲבִי דָוִד׃", 4.18. "וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ פֶּרֶץ הוֹלִיד אֶת־חֶצְרוֹן׃", 4.19. "וְחֶצְרוֹן הוֹלִיד אֶת־רָם וְרָם הוֹלִיד אֶת־עַמִּינָדָב׃", 4.21. "וְשַׂלְמוֹן הוֹלִיד אֶת־בֹּעַז וּבֹעַז הוֹלִיד אֶת־עוֹבֵד׃", 4.22. "וְעֹבֵד הוֹלִיד אֶת־יִשָׁי וְיִשַׁי הוֹלִיד אֶת־דָּוִד׃", | 1.7. "And she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah.", 3.3. "Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing-floor; but make not thyself known unto the man, until he shall have done eating and drinking.", 4.11. "And all the people that were in the gate, and the elders, said: ‘We are witnesses. The LORD make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephrath, and be famous in Beth-lehem;", 4.12. "and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.’", 4.13. "So Boaz took Ruth, and she became his wife; and he went in unto her, and the LORD gave her conception, and she bore a son.", 4.14. "And the women said unto Naomi: ‘Blessed be the LORD, who hath not left thee this day without a near kinsman, and let his name be famous in Israel.", 4.15. "And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.’", 4.16. "And Naomi took the child, and laid it in her bosom, and became nurse unto it.", 4.17. "And the women her neighbours gave it a name, saying: ‘There is a son born to Naomi’; and they called his name Obed; he is the father of Jesse, the father of David.", 4.18. "Now these are the generations of Perez: Perez begot Hezron;", 4.19. "and Hezron begot Ram, and Ram begot Amminadab;", 4.20. "and Amminadab begot Nahshon, and Nahshon begot Salmon;", 4.21. "and Salmon begot Boaz, and Boaz begot Obed;", 4.22. "and Obed begot Jesse, and Jesse begot David.", |
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6. Hebrew Bible, Song of Songs, 1.9, 1.13, 1.16, 2.8-2.9, 2.14, 2.16, 3.7, 4.5, 4.15, 5.2, 6.1, 6.3, 6.8-6.9, 8.5-8.6, 8.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judah (r.) •judah bar simon (r.) •alexandria, judah ha-levi’s poetry and •judah ha-nasi, rabbi •moses b. judah of alexandria (r. moses grasso) •judah the patriarch, rabbi •judah b. ila͗͑i (r.) •r. judah the prince •judah (person) Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 176, 233, 235, 236, 365; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 28, 73, 126; Levine Allison and Crossan (2006), The Historical Jesus in Context, 214; Levison (2009), Filled with the Spirit, 260; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 560, 642| 1.9. "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃", 1.13. "צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין׃", 1.16. "הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה׃", 2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 2.16. "דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃", 3.7. "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃", 4.5. "שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים׃", 4.15. "מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃", 6.1. "אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ׃", 6.1. "מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת׃", 6.3. "אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃", 6.8. "שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃", 6.9. "אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃", 8.5. "מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃", 8.6. "שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃", | 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 1.13. My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts. 1.16. Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy. 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 2.16. My beloved is mine, and I am his, That feedeth among the lilies. 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 4.5. Thy two breasts are like two fawns That are twins of a gazelle, Which feed among the lilies. 4.15. Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 6.1. ’Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee?’ 6.3. I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’ 6.8. There are threescore queens, And fourscore concubines, And maidens without number. 6.9. My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth. 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace. |
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7. Hebrew Bible, Proverbs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 94; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 349; Gera (2014), Judith, 319; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 81; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 130; Rubenstein (2003), The Culture of the Babylonian Talmud. 60; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 543; Stuckenbruck (2007), 1 Enoch 91-108, 301| 3.15. "יְקָרָה הִיא מפניים [מִפְּנִינִים] וְכָל־חֲפָצֶיךָ לֹא יִשְׁווּ־בָהּ׃", 4.2. "בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃", 4.2. "כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃", 6.17. "עֵינַיִם רָמוֹת לְשׁוֹן שָׁקֶר וְיָדַיִם שֹׁפְכוֹת דָּם־נָקִי׃", 6.22. "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃", 8.36. "וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃", 10.11. "מְקוֹר חַיִּים פִּי צַדִּיק וּפִי רְשָׁעִים יְכַסֶּה חָמָס׃", 12.22. "תּוֹעֲבַת יְהוָה שִׂפְתֵי־שָׁקֶר וְעֹשֵׂי אֱמוּנָה רְצוֹנוֹ׃", 13.14. "תּוֹרַת חָכָם מְקוֹר חַיִּים לָסוּר מִמֹּקְשֵׁי מָוֶת׃", 16.22. "מְקוֹר חַיִּים שֵׂכֶל בְּעָלָיו וּמוּסַר אֱוִלִים אִוֶּלֶת׃", 24.6. "כִּי בְתַחְבֻּלוֹת תַּעֲשֶׂה־לְּךָ מִלְחָמָה וּתְשׁוּעָה בְּרֹב יוֹעֵץ׃", 24.17. "בִּנְפֹל אויביך [אוֹיִבְךָ] אַל־תִּשְׂמָח וּבִכָּשְׁלוֹ אַל־יָגֵל לִבֶּךָ׃", | 3.15. "She is more precious than rubies; And all the things thou canst desire are not to be compared unto her.", 4.2. "For I give you a good taking; Forsake ye not my teaching.", 6.17. "Haughty eyes, a lying tongue, And hands that shed innocent blood;", 6.22. "When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee.", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 8.36. "But he that misseth me wrongeth his own soul; All they that hate me love death.’", 10.11. "The mouth of the righteous is a fountain of life; but the mouth of the wicked concealeth violence.", 12.22. "Lying lips are an abomination to the LORD; But they that deal truly are His delight. .", 13.14. "The teaching of the wise is a fountain of life, To depart from the snares of death.", 16.22. "Understanding is a fountain of life unto him that hath it; But folly is the chastisement of fools.", 24.6. "For with wise advice thou shalt make thy war; And in the multitude of counsellors there is safety.", 24.17. "Rejoice not when thine enemy falleth, And let not thy heart be glad when he stumbleth;", |
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8. Hebrew Bible, Deuteronomy, 1.11, 2.3, 2.9, 4.11, 5.25, 6.4, 6.6-6.7, 7.6, 8.15, 9.14, 15.14, 17.8-17.13, 17.18, 18.8-18.14, 19.15, 20.10-20.11, 20.15-20.19, 21.1-21.14, 21.23, 22.19, 23.1, 23.7-23.9, 24.9, 24.17, 24.19-24.22, 25.7, 26.5-26.9, 26.18, 27.2-27.4, 27.8, 28.68, 31.12, 32.18, 32.36-32.39, 32.46, 33.1, 33.5, 33.7, 33.16, 34.9-34.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 25, 54; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 153, 156; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 181, 188, 346, 347, 380, 381, 390; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 63, 64, 66, 69, 70, 71, 94, 95, 100, 177; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12; Gera (2014), Judith, 264, 328; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77, 108; Gruen (2011), Rethinking the Other in Antiquity, 289, 293; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73, 126; Levine (2005), The Ancient Synagogue, The First Thousand Years, 553; Levison (2009), Filled with the Spirit, 36, 57, 60, 319; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 80; Rubenstein (2003), The Culture of the Babylonian Talmud. 43, 44, 60; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151, 159, 534; Schiffman (1983), Testimony and the Penal Code, 177; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 28| 1.11. "יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם׃", 2.3. "וְלֹא אָבָה סִיחֹן מֶלֶךְ חֶשְׁבּוֹן הַעֲבִרֵנוּ בּוֹ כִּי־הִקְשָׁה יְהוָה אֱלֹהֶיךָ אֶת־רוּחוֹ וְאִמֵּץ אֶת־לְבָבוֹ לְמַעַן תִּתּוֹ בְיָדְךָ כַּיּוֹם הַזֶּה׃", 2.3. "רַב־לָכֶם סֹב אֶת־הָהָר הַזֶּה פְּנוּ לָכֶם צָפֹנָה׃", 2.9. "וַיֹּאמֶר יְהוָה אֵלַי אֶל־תָּצַר אֶת־מוֹאָב וְאַל־תִּתְגָּר בָּם מִלְחָמָה כִּי לֹא־אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה כִּי לִבְנֵי־לוֹט נָתַתִּי אֶת־עָר יְרֻשָּׁה׃", 4.11. "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃", 5.25. "וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 7.6. "כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 9.14. "הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃", 15.14. "הַעֲנֵיק תַּעֲנִיק לוֹ מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ תִּתֶּן־לוֹ׃", 17.8. "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 17.9. "וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 17.12. "וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 17.13. "וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃", 17.18. "וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃", 18.8. "חֵלֶק כְּחֵלֶק יֹאכֵלוּ לְבַד מִמְכָּרָיו עַל־הָאָבוֹת׃", 18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 18.13. "תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃", 18.14. "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 20.11. "וְהָיָה אִם־שָׁלוֹם תַּעַנְךָ וּפָתְחָה לָךְ וְהָיָה כָּל־הָעָם הַנִּמְצָא־בָהּ יִהְיוּ לְךָ לָמַס וַעֲבָדוּךָ׃", 20.15. "כֵּן תַּעֲשֶׂה לְכָל־הֶעָרִים הָרְחֹקֹת מִמְּךָ מְאֹד אֲשֶׁר לֹא־מֵעָרֵי הַגּוֹיִם־הָאֵלֶּה הֵנָּה׃", 20.16. "רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לֹא תְחַיֶּה כָּל־נְשָׁמָה׃", 20.17. "כִּי־הַחֲרֵם תַּחֲרִימֵם הַחִתִּי וְהָאֱמֹרִי הַכְּנַעֲנִי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃", 20.18. "לְמַעַן אֲשֶׁר לֹא־יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת כְּכֹל תּוֹעֲבֹתָם אֲשֶׁר עָשׂוּ לֵאלֹהֵיהֶם וַחֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם׃", 20.19. "כִּי־תָצוּר אֶל־עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא־תַשְׁחִית אֶת־עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר׃", 21.1. "כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃", 21.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃", 21.2. "וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃", 21.2. "וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃", 21.3. "וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃", 21.4. "וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃", 21.5. "וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃", 21.6. "וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃", 21.7. "וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 21.9. "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃", 21.11. "וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃", 21.12. "וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃", 21.13. "וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃", 21.14. "וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃", 21.23. "לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", 22.19. "וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃", 23.1. "לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃", 23.1. "כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃", 23.7. "לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 23.9. "בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃", 24.9. "זָכוֹר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְמִרְיָם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם׃", 24.17. "לֹא תַטֶּה מִשְׁפַּט גֵּר יָתוֹם וְלֹא תַחֲבֹל בֶּגֶד אַלְמָנָה׃", 24.19. "כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃", 24.21. "כִּי תִבְצֹר כַּרְמְךָ לֹא תְעוֹלֵל אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃", 24.22. "וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרָיִם עַל־כֵּן אָנֹכִי מְצַוְּךָ לַעֲשׂוֹת אֶת־הַדָּבָר הַזֶּה׃", 25.7. "וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃", 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׃", 26.18. "וַיהוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כָּל־מִצְוֺתָיו׃", 27.2. "אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃", 27.2. "וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃", 27.3. "וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃", 27.4. "וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃", 27.8. "וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", 32.36. "כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃", 32.37. "וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃", 32.38. "אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", 32.46. "וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 33.1. "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃", 33.1. "וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃", 33.5. "וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל׃", 33.7. "וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהוָה קוֹל יְהוּדָה וְאֶל־עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה׃", 33.16. "וּמִמֶּגֶד אֶרֶץ וּמְלֹאָהּ וּרְצוֹן שֹׁכְנִי סְנֶה תָּבוֹאתָה לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו׃", 34.9. "וִיהוֹשֻׁעַ בִּן־נוּן מָלֵא רוּחַ חָכְמָה כִּי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו וַיִּשְׁמְעוּ אֵלָיו בְּנֵי־יִשְׂרָאֵל וַיַּעֲשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", | 1.11. "The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—", 2.3. "’Ye have compassed this mountain long enough; turn you northward.", 2.9. "And the LORD said unto me: ‘Be not at enmity with Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.—", 4.11. "And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.", 5.25. "And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 7.6. "For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth.", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 9.14. "let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’", 15.14. "thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.", 17.8. "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.", 17.9. "And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.", 17.10. "And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 17.12. "And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.", 17.13. "And all the people shall hear, and fear, and do no more presumptuously.", 17.18. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.", 18.8. "They shall have like portions to eat, beside that which is his due according to the fathers’houses. .", 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 18.13. "Thou shalt be whole-hearted with the LORD thy God.", 18.14. "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.", 19.15. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment", 20.10. "When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.", 20.11. "And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve thee.", 20.15. "Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.", 20.16. "Howbeit of the cities of these peoples, that the LORD thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth,", 20.17. "but thou shalt utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as the LORD thy God hath commanded thee;", 20.18. "that they teach you not to do after all their abominations, which they have done unto their gods, and so ye sin against the LORD your God.", 20.19. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?", 21.1. "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;", 21.2. "then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.", 21.3. "And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.", 21.4. "And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.", 21.5. "And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.", 21.6. "And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.", 21.7. "And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 21.9. "So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.", 21.10. "When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive,", 21.11. "and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;", 21.12. "then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;", 21.13. "and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife.", 21.14. "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.", 21.23. "his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.", 22.19. "And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.", 23.1. "A man shall not take his father’s wife, and shall not uncover his father’s skirt.", 23.7. "Thou shalt not seek their peace nor their prosperity all thy days for ever.", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 23.9. "The children of the third generation that are born unto them may enter into the assembly of the LORD.", 24.9. "Remember what the LORD thy God did unto Miriam, by the way as ye came forth out of Egypt.", 24.17. "Thou shalt not pervert the justice due to the stranger, or to the fatherless; nor take the widow’s raiment to pledge.", 24.19. "When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.", 24.20. "When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.", 24.21. "When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee; it shall be for the stranger, for the fatherless, and for the widow.", 24.22. "And thou shalt remember that thou wast a bondman in the land of Egypt; therefore I command thee to do this thing.", 25.7. "And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’", 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.", 26.18. "And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments;", 27.2. "And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster.", 27.3. "And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee.", 27.4. "And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.", 27.8. "And thou shalt write upon the stones all the words of this law very plainly.’", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .", 32.36. "For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.", 32.37. "And it is said: Where are their gods, The rock in whom they trusted;", 32.38. "Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection.", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", 32.46. "he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law.", 33.1. "And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.", 33.5. "And there was a king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together.", 33.7. "And this for Judah, and he said: Hear, LORD, the voice of Judah, And bring him in unto his people; His hands shall contend for him, And Thou shalt be a help against his adversaries.", 33.16. "And for the precious things of the earth and the fulness thereof, And the good will of Him that dwelt in the bush; Let the blessing come upon the head of Joseph, And upon the crown of the head of him that is prince among his brethren.", 34.9. "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses.", 34.10. "And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;", |
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9. Hebrew Bible, Esther, 1.10-1.18, 2.5, 4.4, 5.1, 6.8, 6.11, 7.6, 7.8, 8.9, 8.15, 9.24, 10.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamar, judah’s daughter in law •judah (amora) •judah, tribe of •judah the patriarch, rabbi, Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54, 55; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 95; Gera (2014), Judith, 328, 331, 377, 380| 1.11. "לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃", 1.12. "וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃", 1.13. "וַיֹּאמֶר הַמֶּלֶךְ לַחֲכָמִים יֹדְעֵי הָעִתִּים כִּי־כֵן דְּבַר הַמֶּלֶךְ לִפְנֵי כָּל־יֹדְעֵי דָּת וָדִין׃", 1.14. "וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃", 1.15. "כְּדָת מַה־לַּעֲשׂוֹת בַּמַּלְכָּה וַשְׁתִּי עַל אֲשֶׁר לֹא־עָשְׂתָה אֶת־מַאֲמַר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בְּיַד הַסָּרִיסִים׃", 1.16. "וַיֹּאמֶר מומכן [מְמוּכָן] לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים לֹא עַל־הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה כִּי עַל־כָּל־הַשָּׂרִים וְעַל־כָּל־הָעַמִּים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃", 1.17. "כִּי־יֵצֵא דְבַר־הַמַּלְכָּה עַל־כָּל־הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאָמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא־בָאָה׃", 1.18. "וְהַיּוֹם הַזֶּה תֹּאמַרְנָה שָׂרוֹת פָּרַס־וּמָדַי אֲשֶׁר שָׁמְעוּ אֶת־דְּבַר הַמַּלְכָּה לְכֹל שָׂרֵי הַמֶּלֶךְ וּכְדַי בִּזָּיוֹן וָקָצֶף׃", 2.5. "אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן־שִׁמְעִי בֶּן־קִישׁ אִישׁ יְמִינִי׃", 4.4. "וַתָּבוֹאינָה נַעֲרוֹת אֶסְתֵּר וְסָרִיסֶיהָ וַיַּגִּידוּ לָהּ וַתִּתְחַלְחַל הַמַּלְכָּה מְאֹד וַתִּשְׁלַח בְּגָדִים לְהַלְבִּישׁ אֶת־מָרְדֳּכַי וּלְהָסִיר שַׂקּוֹ מֵעָלָיו וְלֹא קִבֵּל׃", 5.1. "וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃", 5.1. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃", 6.8. "יָבִיאוּ לְבוּשׁ מַלְכוּת אֲשֶׁר לָבַשׁ־בּוֹ הַמֶּלֶךְ וְסוּס אֲשֶׁר רָכַב עָלָיו הַמֶּלֶךְ וַאֲשֶׁר נִתַּן כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ׃", 6.11. "וַיִּקַּח הָמָן אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס וַיַּלְבֵּשׁ אֶת־מָרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ׃", 7.6. "וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃", 7.8. "וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל־בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל־הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת־הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ׃", 8.9. "וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃", 8.15. "וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה׃", 9.24. "כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּיל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם׃", 10.3. "כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃", | 1.10. "On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,", 1.11. "to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on.", 1.12. "But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him.", 1.13. "Then the king said to the wise men, who knew the times—for so was the king’s manner toward all that knew law and judgment;", 1.14. "and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:", 1.15. "’What shall we do unto the queen Vashti according to law, forasmuch as she hath not done the bidding of the king Ahasuerus by the chamberlains?’", 1.16. "And Memucan answered before the king and the princes: ‘Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the peoples, that are in all the provinces of the king Ahasuerus.", 1.17. "For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.", 1.18. "And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king’s princes. So will there arise enough contempt and wrath.", 2.5. "There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,", 4.4. "And Esther’s maidens and her chamberlains came and told it her; and the queen was exceedingly pained; and she sent raiment to clothe Mordecai; and to take his sackcloth from off him; but he accepted it not.", 5.1. "Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house.", 6.8. "let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set;", 6.11. "Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him: ‘Thus shall it be done unto the man whom the king delighteth to honour.’", 7.6. "And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen.", 7.8. "Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face.", 8.9. "Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.", 8.15. "And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad.", 9.24. "because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them;", 10.3. "For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.", |
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10. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 510| 22.27. "אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃", | 22.27. "Thou shalt not revile God, nor curse a ruler of thy people.", |
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11. Hebrew Bible, Genesis, 1.1-1.3, 1.9, 2.4, 3.14, 6.3, 9.4, 9.9, 10.22, 12.10-12.20, 15.13, 16.12, 17.4-17.5, 17.16, 18.33, 21.10, 21.12, 22.1-22.19, 22.21, 23.2, 24.15, 24.34, 25.23, 25.27, 27.15, 27.33, 27.42, 28.17, 28.19-28.20, 29.23, 29.27-29.28, 30.16, 31.2, 32.5, 34.1, 35.22, 37.17, 37.26-37.27, 38.1-38.30, 39.7-39.20, 40.20, 41.38, 43.13-43.14, 43.32, 48.19, 49.4, 49.6, 49.8-49.10, 49.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57, 207; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 119; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 199, 200, 331; Gera (2014), Judith, 166, 264, 273, 292, 328, 331, 377, 380, 472; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77; Gruen (2011), Rethinking the Other in Antiquity, 290, 291; Kanarek (2014), Biblical narrative and formation rabbinic law, 39, 40, 41, 42, 43, 44, 45, 46, 47, 61, 64, 65; Katzoff (2019), On Jews in the Roman World: Collected Studies. 278; Levison (2009), Filled with the Spirit, 36, 57, 60, 136, 257, 260; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 335; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178, 179; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 71, 128, 129; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 137; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151, 162, 546, 551, 554, 583, 643, 644| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.9. "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃", 2.4. "אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃", 3.14. "וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.9. "וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃", 10.22. "בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם׃", 12.11. "וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃", 12.12. "וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃", 12.13. "אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃", 12.14. "וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 12.17. "וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃", 12.18. "וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃", 12.19. "לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃", 15.13. "וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃", 16.12. "וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", 17.5. "וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃", 17.16. "וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃", 18.33. "וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃", 21.12. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃", 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 22.3. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃", 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", 22.5. "וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃", 22.6. "וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.7. "וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃", 22.8. "וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.9. "וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.12. "וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃", 22.13. "וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃", 22.14. "וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃", 22.15. "וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃", 22.16. "וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", 22.18. "וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃", 22.19. "וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃", 22.21. "אֶת־עוּץ בְּכֹרוֹ וְאֶת־בּוּז אָחִיו וְאֶת־קְמוּאֵל אֲבִי אֲרָם׃", 23.2. "וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃", 23.2. "וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃", 24.15. "וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ׃", 24.34. "וַיֹּאמַר עֶבֶד אַבְרָהָם אָנֹכִי׃", 25.23. "וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃", 25.27. "וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃", 27.15. "וַתִּקַּח רִבְקָה אֶת־בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת אֲשֶׁר אִתָּהּ בַּבָּיִת וַתַּלְבֵּשׁ אֶת־יַעֲקֹב בְּנָהּ הַקָּטָן׃", 27.33. "וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד־מְאֹד וַיֹּאמֶר מִי־אֵפוֹא הוּא הַצָּד־צַיִד וַיָּבֵא לִי וָאֹכַל מִכֹּל בְּטֶרֶם תָּבוֹא וָאֲבָרֲכֵהוּ גַּם־בָּרוּךְ יִהְיֶה׃", 27.42. "וַיֻּגַּד לְרִבְקָה אֶת־דִּבְרֵי עֵשָׂו בְּנָהּ הַגָּדֹל וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב בְּנָהּ הַקָּטָן וַתֹּאמֶר אֵלָיו הִנֵּה עֵשָׂו אָחִיךָ מִתְנַחֵם לְךָ לְהָרְגֶךָ׃", 28.17. "וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃", 28.19. "וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃", 29.23. "וַיְהִי בָעֶרֶב וַיִּקַּח אֶת־לֵאָה בִתּוֹ וַיָּבֵא אֹתָהּ אֵלָיו וַיָּבֹא אֵלֶיהָ׃", 29.27. "מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת׃", 29.28. "וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן־לוֹ אֶת־רָחֵל בִּתּוֹ לוֹ לְאִשָּׁה׃", 30.16. "וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃", 31.2. "וַיַּרְא יַעֲקֹב אֶת־פְּנֵי לָבָן וְהִנֵּה אֵינֶנּוּ עִמּוֹ כִּתְמוֹל שִׁלְשׁוֹם׃", 31.2. "וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן הָאֲרַמִּי עַל־בְּלִי הִגִּיד לוֹ כִּי בֹרֵחַ הוּא׃", 32.5. "וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָתָּה׃", 34.1. "וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ׃", 34.1. "וַתֵּצֵא דִינָה בַּת־לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לִרְאוֹת בִּבְנוֹת הָאָרֶץ׃", 35.22. "וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃", 37.17. "וַיֹּאמֶר הָאִישׁ נָסְעוּ מִזֶּה כִּי שָׁמַעְתִּי אֹמְרִים נֵלְכָה דֹּתָיְנָה וַיֵּלֶךְ יוֹסֵף אַחַר אֶחָיו וַיִּמְצָאֵם בְּדֹתָן׃", 37.26. "וַיֹּאמֶר יְהוּדָה אֶל־אֶחָיו מַה־בֶּצַע כִּי נַהֲרֹג אֶת־אָחִינוּ וְכִסִּינוּ אֶת־דָּמוֹ׃", 37.27. "לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל־תְּהִי־בוֹ כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו׃", 38.1. "וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד־אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה׃", 38.1. "וַיֵּרַע בְּעֵינֵי יְהוָה אֲשֶׁר עָשָׂה וַיָּמֶת גַּם־אֹתוֹ׃", 38.2. "וַיַּרְא־שָׁם יְהוּדָה בַּת־אִישׁ כְּנַעֲנִי וּשְׁמוֹ שׁוּעַ וַיִּקָּחֶהָ וַיָּבֹא אֵלֶיהָ׃", 38.2. "וַיִּשְׁלַח יְהוּדָה אֶת־גְּדִי הָעִזִּים בְּיַד רֵעֵהוּ הָעֲדֻלָּמִי לָקַחַת הָעֵרָבוֹן מִיַּד הָאִשָּׁה וְלֹא מְצָאָהּ׃", 38.3. "וְאַחַר יָצָא אָחִיו אֲשֶׁר עַל־יָדוֹ הַשָּׁנִי וַיִּקְרָא שְׁמוֹ זָרַח׃", 38.3. "וַתַּהַר וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ עֵר׃", 38.4. "וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ אוֹנָן׃", 38.5. "וַתֹּסֶף עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁלָה וְהָיָה בִכְזִיב בְּלִדְתָּהּ אֹתוֹ׃", 38.6. "וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָר׃", 38.7. "וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה וַיְמִתֵהוּ יְהוָה׃", 38.8. "וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל־אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ וְהָקֵם זֶרַע לְאָחִיךָ׃", 38.9. "וַיֵּדַע אוֹנָן כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע וְהָיָה אִם־בָּא אֶל־אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה לְבִלְתִּי נְתָן־זֶרַע לְאָחִיו׃", 38.11. "וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ שְׁבִי אַלְמָנָה בֵית־אָבִיךְ עַד־יִגְדַּל שֵׁלָה בְנִי כִּי אָמַר פֶּן־יָמוּת גַּם־הוּא כְּאֶחָיו וַתֵּלֶךְ תָּמָר וַתֵּשֶׁב בֵּית אָבִיהָ׃", 38.12. "וַיִּרְבּוּ הַיָּמִים וַתָּמָת בַּת־שׁוּעַ אֵשֶׁת־יְהוּדָה וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל־גֹּזֲזֵי צֹאנוֹ הוּא וְחִירָה רֵעֵהוּ הָעֲדֻלָּמִי תִּמְנָתָה׃", 38.13. "וַיֻּגַּד לְתָמָר לֵאמֹר הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה לָגֹז צֹאנוֹ׃", 38.14. "וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל־דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּי־גָדַל שֵׁלָה וְהִוא לֹא־נִתְּנָה לוֹ לְאִשָּׁה׃", 38.15. "וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃", 38.16. "וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ וַיֹּאמֶר הָבָה־נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה־תִּתֶּן־לִּי כִּי תָבוֹא אֵלָי׃", 38.17. "וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי־עִזִּים מִן־הַצֹּאן וַתֹּאמֶר אִם־תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ׃", 38.18. "וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃", 38.19. "וַתָּקָם וַתֵּלֶךְ וַתָּסַר צְעִיפָהּ מֵעָלֶיהָ וַתִּלְבַּשׁ בִּגְדֵי אַלְמְנוּתָהּ׃", 38.21. "וַיִּשְׁאַל אֶת־אַנְשֵׁי מְקֹמָהּ לֵאמֹר אַיֵּה הַקְּדֵשָׁה הִוא בָעֵינַיִם עַל־הַדָּרֶךְ וַיֹּאמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃", 38.22. "וַיָּשָׁב אֶל־יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃", 38.23. "וַיֹּאמֶר יְהוּדָה תִּקַּח־לָהּ פֶּן נִהְיֶה לָבוּז הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה וְאַתָּה לֹא מְצָאתָהּ׃", 38.24. "וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף׃", 38.25. "הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל־חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר־אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר־נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה׃", 38.26. "וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי כִּי־עַל־כֵּן לֹא־נְתַתִּיהָ לְשֵׁלָה בְנִי וְלֹא־יָסַף עוֹד לְדַעְתָּה׃", 38.27. "וַיְהִי בְּעֵת לִדְתָּהּ וְהִנֵּה תְאוֹמִים בְּבִטְנָהּ׃", 38.28. "וַיְהִי בְלִדְתָּהּ וַיִּתֶּן־יָד וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל־יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָה׃", 38.29. "וַיְהִי כְּמֵשִׁיב יָדוֹ וְהִנֵּה יָצָא אָחִיו וַתֹּאמֶר מַה־פָּרַצְתָּ עָלֶיךָ פָּרֶץ וַיִּקְרָא שְׁמוֹ פָּרֶץ׃", 39.7. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת־אֲדֹנָיו אֶת־עֵינֶיהָ אֶל־יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי׃", 39.8. "וַיְמָאֵן וַיֹּאמֶר אֶל־אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא־יָדַע אִתִּי מַה־בַּבָּיִת וְכֹל אֲשֶׁר־יֶשׁ־לוֹ נָתַן בְּיָדִי׃", 39.9. "אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא־חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים׃", 39.11. "וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת׃", 39.12. "וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃", 39.13. "וַיְהִי כִּרְאוֹתָהּ כִּי־עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה׃", 39.14. "וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃", 39.15. "וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃", 39.16. "וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃", 39.17. "וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃", 39.18. "וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃", 39.19. "וַיְהִי כִשְׁמֹעַ אֲדֹנָיו אֶת־דִּבְרֵי אִשְׁתּוֹ אֲשֶׁר דִּבְּרָה אֵלָיו לֵאמֹר כַּדְּבָרִים הָאֵלֶּה עָשָׂהּ לִי עַבְדֶּךָ וַיִּחַר אַפּוֹ׃", 41.38. "וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃", 43.13. "וְאֶת־אֲחִיכֶם קָחוּ וְקוּמוּ שׁוּבוּ אֶל־הָאִישׁ׃", 43.14. "וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ וְשִׁלַּח לָכֶם אֶת־אֲחִיכֶם אַחֵר וְאֶת־בִּנְיָמִין וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי׃", 43.32. "וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃", 48.19. "וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְנִי יָדַעְתִּי גַּם־הוּא יִהְיֶה־לְּעָם וְגַם־הוּא יִגְדָּל וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ וְזַרְעוֹ יִהְיֶה מְלֹא־הַגּוֹיִם׃", 49.4. "פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה׃", 49.6. "בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", 49.9. "גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃", 49.22. "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 1.9. "And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.", 2.4. "These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.", 3.14. "And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", 9.9. "’As for Me, behold, I establish My covet with you, and with your seed after you;", 10.22. "The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.", 12.10. "And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.", 12.11. "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.", 12.12. "And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.", 12.13. "Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’", 12.14. "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 12.17. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.", 12.18. "And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?", 12.19. "Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’", 12.20. "And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.", 15.13. "And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;", 16.12. "And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 17.5. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.", 17.16. "And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’", 18.33. "And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.", 21.10. "Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’", 21.12. "And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.", 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 22.3. "And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.", 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", 22.5. "And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’", 22.6. "And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.", 22.7. "And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’", 22.8. "And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.", 22.9. "And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.", 22.10. "And Abraham stretched forth his hand, and took the knife to slay his son.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 22.12. "And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’", 22.13. "And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.", 22.14. "And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’", 22.15. "And the angel of the LORD called unto Abraham a second time out of heaven,", 22.16. "and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", 22.18. "and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’", 22.19. "So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.", 22.21. "Uz his first-born, and Buz his brother, and Kemuel the father of Aram;", 23.2. "And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.", 24.15. "And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder.", 24.34. "And he said: ‘I am Abraham’s servant.", 25.23. "And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.", 25.27. "And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.", 27.15. "And Rebekah took the choicest garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son.", 27.33. "And Isaac trembled very exceedingly, and said: ‘Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.’", 27.42. "And the words of Esau her elder son were told to Rebekah; and she sent and called Jacob her younger son, and said unto him: ‘Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.", 28.17. "And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’", 28.19. "And he called the name of that place Beth-el, but the name of the city was Luz at the first.", 28.20. "And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,", 29.23. "And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.", 29.27. "Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’", 29.28. "And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife.", 30.16. "And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night.", 31.2. "And Jacob beheld the countece of Laban, and, behold, it was not toward him as beforetime.", 32.5. "And he commanded them, saying: ‘Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob: I have sojourned with Laban, and stayed until now.", 34.1. "And Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land.", 35.22. "And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:", 37.17. "And the man said: ‘They are departed hence; for I heard them say: Let us go to Dothan.’ And Joseph went after his brethren, and found them in Dothan.", 37.26. "And Judah said unto his brethren: ‘What profit is it if we slay our brother and conceal his blood?", 37.27. "Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.’ And his brethren hearkened unto him.", 38.1. "And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.", 38.2. "And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her, and went in unto her.", 38.3. "And she conceived, and bore a son; and he called his name Er.", 38.4. "And she conceived again, and bore a son; and she called his name O.", 38.5. "And she yet again bore a son, and called his name Shelah; and he was at Chezib, when she bore him.", 38.6. "And Judah took a wife for Er his first-born, and her name was Tamar.", 38.7. "And Er, Judah’s first-born, was wicked in the sight of the LORD; and the LORD slew him.", 38.8. "And Judah said unto O: ‘Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.’", 38.9. "And O knew that the seed would not be his; and it came to pass when he went in unto his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother.", 38.10. "And the thing which he did was evil in the sight of the LORD; and He slew him also.", 38.11. "Then said Judah to Tamar his daughter-in-law: ‘Remain a widow in thy father’s house, till Shelah my son be grown up’; for he said: ‘Lest he also die, like his brethren.’ And Tamar went and dwelt in her father’s house.", 38.12. "And in process of time Shua’s daughter, the wife of Judah, died; and Judah was comforted, and went up unto his sheep-shearers to Timnah, he and his friend Hirah the Adullamite.", 38.13. "And it was told Tamar, saying: ‘Behold, thy father-in-law goeth up to Timnah to shear his sheep.’", 38.14. "And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.", 38.15. "When Judah saw her, he thought her to be a harlot; for she had covered her face.", 38.16. "And he turned unto her by the way, and said: ‘Come, I pray thee, let me come in unto thee’; for he knew not that she was his daughter-in-law. And she said: ‘What wilt thou give me, that thou mayest come in unto me?’", 38.17. "And he said: ‘I will send thee a kid of the goats from the flock.’ And she said: ‘Wilt thou give me a pledge, till thou send it?’", 38.18. "And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him.", 38.19. "And she arose, and went away, and put off her veil from her, and put on the garments of her widowhood.", 38.20. "And Judah sent the kid of the goats by the hand of his friend the Adullamite, to receive the pledge from the woman’s hand; but he found her not.", 38.21. "Then he asked the men of her place, saying: ‘Where is the harlot, that was at Enaim by the wayside?’ And they said: ‘There hath been no harlot here.’", 38.22. "And he returned to Judah, and said: ‘I have not found her; and also the men of the place said: There hath been no harlot here.’", 38.23. "And Judah said: ‘Let her take it, lest we be put to shame; behold, I sent this kid, and thou hast not found her.’", 38.24. "And it came to pass about three months after, that it was told Judah, saying: ‘Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.’ And Judah said: ‘Bring her forth, and let her be burnt.’", 38.25. "When she was brought forth, she sent to her father-in-law, saying: ‘By the man, whose these are, am I with child’; and she said: ‘Discern, I pray thee, whose are these, the signet, and the cords, and the staff.’", 38.26. "And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more.", 38.27. "And it came to pass in the time of her travail, that, behold, twins were in her womb.", 38.28. "And it came to pass, when she travailed, that one put out a hand; and the midwife took and bound upon his hand a scarlet thread, saying: ‘This came out first.’", 38.29. "And it came to pass, as he drew back his hand, that, behold his brother came out; and she said: ‘Wherefore hast thou made a breach for thyself?’ Therefore his name was called Perez.", 38.30. "And afterward came out his brother, that had the scarlet thread upon his hand; and his name was called Zerah.", 39.7. "And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said: ‘Lie with me.’", 39.8. "But he refused, and said unto his master’s wife: ‘Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand;", 39.9. "he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?’", 39.10. "And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.", 39.11. "And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within,", 39.12. "that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out.", 39.13. "And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,", 39.14. "that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice.", 39.15. "And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’", 39.16. "And she laid up his garment by her, until his master came home.", 39.17. "And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me.", 39.18. "And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’", 39.19. "And it came to pass, when his master heard the words of his wife, which she spoke unto him, saying: ‘After this manner did thy servant to me’; that his wrath was kindled.", 39.20. "And Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound; and he was there in the prison.", 40.20. "And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants.", 41.38. "And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’", 43.13. "take also your brother, and arise, go again unto the man;", 43.14. "and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And as for me, if I be bereaved of my children, I am bereaved.’", 43.32. "And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.", 48.19. "And his father refused, and said: ‘I know it, my son, I know it; he also shall become a people, and he also shall be great; howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations.’", 49.4. "Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; Then defiledst thou it—he went up to my couch.", 49.6. "Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen.", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", 49.9. "Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?", 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", 49.22. "Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. .", |
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12. Hebrew Bible, Hosea, 2.18, 11.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 347; Levine Allison and Crossan (2006), The Historical Jesus in Context, 214| 2.18. "וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃", 11.3. "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל־זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים׃", | 2.18. "And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali.", 11.3. "And I, I taught Ephraim to walk, Taking them by their arms; But they knew not that I healed them.", |
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13. Hebrew Bible, Psalms, 8.11, 17.1, 18.11, 24.1, 24.7-24.9, 34.19, 36.9, 45.4, 48.2, 55.24, 60.14, 68.18, 68.28, 69.22-69.23, 78.15, 80.14, 82.1, 90.11, 91.15, 93.3, 100.4, 101.14, 101.28-101.31, 102.5, 104.2, 105.23-105.25, 105.39, 106.21, 118.25, 120.2-120.3, 121.4-121.5, 125.3, 127.5, 128.3, 132.2, 133.3, 137.3, 139.16, 147.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 221; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57, 58; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 26, 67, 69, 88, 89, 102; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 174, 181, 199, 201, 218, 233, 236, 331, 336, 349, 365, 380, 381; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 64; Gera (2014), Judith, 264, 319; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32, 486; Levine Allison and Crossan (2006), The Historical Jesus in Context, 214; Levison (2009), Filled with the Spirit, 57; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 261; Rubenstein (2003), The Culture of the Babylonian Talmud. 60; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 108; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 41, 151, 532, 534, 548, 556, 557, 587, 588; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 174; Stuckenbruck (2007), 1 Enoch 91-108, 301| 17.1. "חֶלְבָּמוֹ סָּגְרוּ פִּימוֹ דִּבְּרוּ בְגֵאוּת׃", 17.1. "תְּפִלָּה לְדָוִד שִׁמְעָה יְהוָה צֶדֶק הַקְשִׁיבָה רִנָּתִי הַאֲזִינָה תְפִלָּתִי בְּלֹא שִׂפְתֵי מִרְמָה׃", 18.11. "וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃", 24.1. "לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃", 24.1. "מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃", 24.7. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃", 24.8. "מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃", 24.9. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃", 34.19. "קָרוֹב יְהוָה לְנִשְׁבְּרֵי־לֵב וְאֶת־דַּכְּאֵי־רוּחַ יוֹשִׁיעַ׃", 36.9. "יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃", 45.4. "חֲגוֹר־חַרְבְּךָ עַל־יָרֵךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ׃", 48.2. "גָּדוֹל יְהוָה וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר־קָדְשׁוֹ׃", 55.24. "וְאַתָּה אֱלֹהִים תּוֹרִדֵם לִבְאֵר שַׁחַת אַנְשֵׁי דָמִים וּמִרְמָה לֹא־יֶחֱצוּ יְמֵיהֶם וַאֲנִי אֶבְטַח־בָּךְ׃", 60.14. "בֵּאלֹהִים נַעֲשֶׂה־חָיִל וְהוּא יָבוּס צָרֵינוּ׃", 68.18. "רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃", 68.28. "שָׁם בִּנְיָמִן צָעִיר רֹדֵם שָׂרֵי יְהוּדָה רִגְמָתָם שָׂרֵי זְבֻלוּן שָׂרֵי נַפְתָּלִי׃", 69.22. "וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃", 69.23. "יְהִי־שֻׁלְחָנָם לִפְנֵיהֶם לְפָח וְלִשְׁלוֹמִים לְמוֹקֵשׁ׃", 78.15. "יְבַקַּע צֻרִים בַּמִּדְבָּר וַיַּשְׁקְ כִּתְהֹמוֹת רַבָּה׃", 80.14. "יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר וְזִיז שָׂדַי יִרְעֶנָּה׃", 82.1. "מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", 90.11. "מִי־יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃", 93.3. "נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃", 100.4. "בֹּאוּ שְׁעָרָיו בְּתוֹדָה חֲצֵרֹתָיו בִּתְהִלָּה הוֹדוּ־לוֹ בָּרֲכוּ שְׁמוֹ׃", 102.5. "הוּכָּה־כָעֵשֶׂב וַיִּבַשׁ לִבִּי כִּי־שָׁכַחְתִּי מֵאֲכֹל לַחְמִי׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 105.23. "וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃", 105.24. "וַיֶּפֶר אֶת־עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו׃", 105.25. "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו׃", 105.39. "פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה׃", 106.21. "שָׁכְחוּ אֵל מוֹשִׁיעָם עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם׃", 118.25. "אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃", 120.2. "יְהוָה הַצִּילָה נַפְשִׁי מִשְּׂפַת־שֶׁקֶר מִלָּשׁוֹן רְמִיָּה׃", 120.3. "מַה־יִּתֵּן לְךָ וּמַה־יֹּסִיף לָךְ לָשׁוֹן רְמִיָּה׃", 121.4. "הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃", 121.5. "יְהוָה שֹׁמְרֶךָ יְהוָה צִלְּךָ עַל־יַד יְמִינֶךָ׃", 125.3. "כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים לְמַעַן לֹא־יִשְׁלְחוּ הַצַּדִּיקִים בְּעַוְלָתָה יְדֵיהֶם׃", 127.5. "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת־אַשְׁפָּתוֹ מֵהֶם לֹא־יֵבֹשׁוּ כִּי־יְדַבְּרוּ אֶת־אוֹיְבִים בַּשָּׁעַר׃", 128.3. "אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ׃", 132.2. "אֲשֶׁר נִשְׁבַּע לַיהוָה נָדַר לַאֲבִיר יַעֲקֹב׃", 133.3. "כְּטַל־חֶרְמוֹן שֶׁיֹּרֵד עַל־הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה יְהוָה אֶת־הַבְּרָכָה חַיִּים עַד־הָעוֹלָם׃", 137.3. "כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃", 139.16. "גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ ולא [וְלוֹ] אֶחָד בָּהֶם׃", 147.17. "מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃", | 17.1. "A Prayer of David. Hear the right, O LORD, attend unto my cry; Give ear unto my prayer from lips without deceit.", 18.11. "And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.", 24.1. "A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.", 24.7. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.", 24.8. "'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.'", 24.9. "Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in.", 34.19. "The LORD is nigh unto them that are of a broken heart, And saveth such as are of a contrite spirit.", 36.9. "They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures.", 45.4. "Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty.", 48.2. "Great is the LORD, and highly to be praised, In the city of our God, His holy mountain,", 55.24. "But Thou, O God, wilt bring them down into the nethermost pit; Men of blood and deceit shall not live out half their days; But as for me, I will trust in Thee.", 60.14. "Through God we shall do valiantly; For He it is that will tread down our adversaries.", 68.18. "The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.", 68.28. "There is Benjamin, the youngest, ruling them, The princes of Judah their council, The princes of Zebulun, the princes of Naphtali.", 69.22. "Yea, they put poison into my food; And in my thirst they gave me vinegar to drink.", 69.23. "Let their table before them become a snare; And when they are in peace, let it become a trap.", 78.15. "He cleaved rocks in the wilderness, And gave them drink abundantly as out of the great deep.", 80.14. "The boar out of the wood doth ravage it, That which moveth in the field feedeth on it.", 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", 90.11. "Who knoweth the power of Thine anger, And Thy wrath according to the fear that is due unto Thee?", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.", 93.3. "The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring.", 100.4. "Enter into His gates with thanksgiving, and into His courts with praise; give thanks unto Him, and bless His name.", 102.5. "My heart is smitten like grass, and withered; for I forget to eat my bread.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 105.23. "Israel also came into Egypt; And Jacob sojourned in the land of Ham.", 105.24. "And He increased His people greatly, And made them too mighty for their adversaries.", 105.25. "He turned their heart to hate His people, To deal craftily with His servants.", 105.39. "He spread a cloud for a screen; And fire to give light in the night.", 106.21. "They forgot God their saviour, Who had done great things in Egypt;", 118.25. "We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!", 120.2. "O LORD, deliver my soul from lying lips, From a deceitful tongue.", 120.3. "What shall be given unto thee, and what shall be done more unto thee, Thou deceitful tongue?", 121.4. "Behold, He that keepeth Israel Doth neither slumber nor sleep.", 121.5. "The LORD is thy keeper; The LORD is thy shade upon thy right hand.", 125.3. "For the rod of wickedness shall not rest upon the lot of the righteous; That the righteous put not forth their hands unto iniquity.", 127.5. "Happy is the man that hath his quiver full of them; They shall not be put to shame, When they speak with their enemies in the gate.", 128.3. "Thy wife shall be as a fruitful vine, in the innermost parts of thy house; Thy children like olive plants, round about thy table.", 132.2. "How he swore unto the LORD, And vowed unto the Mighty One of Jacob:", 133.3. "Like the dew of Hermon, That cometh down upon the mountains of Zion; For there the LORD commanded the blessing, Even life for ever.", 137.3. "For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'", 139.16. "Thine eyes did see mine unformed substance, And in Thy book they were all written— Even the days that were fashioned, When as yet there was none of them.", 147.17. "He casteth forth His ice like crumbs; Who can stand before His cold?", |
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14. Hebrew Bible, Job, 21.4, 21.32-21.33, 22.25, 25.3, 37.6-37.7, 39.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 199, 201, 336, 347; Levison (2009), Filled with the Spirit, 42, 57; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 534| 21.4. "הֶאָנֹכִי לְאָדָם שִׂיחִי וְאִם־מַדּוּעַ לֹא־תִקְצַר רוּחִי׃", 21.32. "וְהוּא לִקְבָרוֹת יוּבָל וְעַל־גָּדִישׁ יִשְׁקוֹד׃", 21.33. "מָתְקוּ־לוֹ רִגְבֵי נָחַל וְאַחֲרָיו כָּל־אָדָם יִמְשׁוֹךְ וּלְפָנָיו אֵין מִסְפָּר׃", 22.25. "וְהָיָה שַׁדַּי בְּצָרֶיךָ וְכֶסֶף תּוֹעָפוֹת לָךְ׃", 25.3. "הֲיֵשׁ מִסְפָּר לִגְדוּדָיו וְעַל־מִי לֹא־יָקוּם אוֹרֵהוּ׃", 37.6. "כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃", 37.7. "בְּיַד־כָּל־אָדָם יַחְתּוֹם לָדַעַת כָּל־אַנְשֵׁי מַעֲשֵׂהוּ׃", 39.2. "הְתַרְעִישֶׁנּוּ כָּאַרְבֶּה הוֹד נַחְרוֹ אֵימָה׃", 39.2. "תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה׃", | 21.4. "As for me, is my complaint to man? Or why should I not be impatient?", 21.32. "For he is borne to the grave, And watch is kept over his tomb.", 21.33. "The clods of the valley are sweet unto him, And all men draw after him, As there were innumerable before him.", 22.25. "And the Almighty be thy treasure, And precious silver unto thee;", 25.3. "Is there any number of His armies? And upon whom doth not His light arise?", 37.6. "For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain.", 37.7. "He sealeth up the hand of every man, That all men whom He hath made may know it.", 39.2. "Canst thou number the months that they fulfil? Or knowest thou the time when they bring forth?", |
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15. Hebrew Bible, Joel, 1.1, 4.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judah (amora) •alexandria, judah ha-levi’s poetry and Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 540| 1.1. "שֻׁדַּד שָׂדֶה אָבְלָה אֲדָמָה כִּי שֻׁדַּד דָּגָן הוֹבִישׁ תִּירוֹשׁ אֻמְלַל יִצְהָר׃", 1.1. "דְּבַר־יְהוָה אֲשֶׁר הָיָה אֶל־יוֹאֵל בֶּן־פְּתוּאֵל׃", 4.18. "וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס וְהַגְּבָעוֹת תֵּלַכְנָה חָלָב וְכָל־אֲפִיקֵי יְהוּדָה יֵלְכוּ מָיִם וּמַעְיָן מִבֵּית יְהוָה יֵצֵא וְהִשְׁקָה אֶת־נַחַל הַשִּׁטִּים׃", | 1.1. "The word of the LORD that came to Joel the son of Pethuel.", 4.18. "And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk, And all the brooks of Judah shall flow with waters; And a fountain shall come forth of the house of the LORD, And shall water the valley of Shittim.", |
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16. Hebrew Bible, Numbers, 5.9-5.10, 5.24, 6.2, 9.13, 10.35-10.40, 11.5, 11.17, 13.31, 14.17, 15.13-15.16, 15.37-15.41, 17.23, 17.25-17.26, 18.14, 21.2, 21.4, 21.17-21.18, 22.18, 23.8, 24.2, 24.14, 24.25, 25.1-25.15, 27.16, 27.18, 30.14, 35.1-35.8, 35.23, 36.2, 36.6-36.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judah, kingdom of, jehoash, fiscal reforms of •alexandria, judah ha-levi’s poetry and •judah (amora) •tamar, judah’s daughter in law •judah bar simon (r.) •judah, kingdom/province of •judah (tribe) •tamar and judah •judah ha-nasi, rabbi •judah b. beterah, r. •judah (patriarch, tribe, biblical region, kingdom) •judah b. pazzi (r.) •judah the patriarch, rabbi •rabbi judah the prince •mary (mother of jesus), descendant of judah •r. judah the prince Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55, 57; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 94; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 181, 347, 380, 389, 390; Gera (2014), Judith, 377, 472; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77, 107, 108, 188; Gruen (2011), Rethinking the Other in Antiquity, 289; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 28; Levine Allison and Crossan (2006), The Historical Jesus in Context, 163; Levison (2009), Filled with the Spirit, 36, 42, 57, 60; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 261; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151, 538, 541; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595| 5.9. "וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 6.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃", 6.2. "וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃", 9.13. "וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃", 10.35. "וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃", 10.36. "וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃", 11.5. "זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃", 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 13.31. "וְהָאֲנָשִׁים אֲשֶׁר־עָלוּ עִמּוֹ אָמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל־הָעָם כִּי־חָזָק הוּא מִמֶּנּוּ׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 15.13. "כָּל־הָאֶזְרָח יַעֲשֶׂה־כָּכָה אֶת־אֵלֶּה לְהַקְרִיב אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה׃", 15.14. "וְכִי־יָגוּר אִתְּכֶם גֵּר אוֹ אֲשֶׁר־בְּתוֹכְכֶם לְדֹרֹתֵיכֶם וְעָשָׂה אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה כַּאֲשֶׁר תַּעֲשׂוּ כֵּן יַעֲשֶׂה׃", 15.15. "הַקָּהָל חֻקָּה אַחַת לָכֶם וְלַגֵּר הַגָּר חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם כָּכֶם כַּגֵּר יִהְיֶה לִפְנֵי יְהוָה׃", 15.16. "תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃", 15.37. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 17.23. "וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃", 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 17.26. "וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ כֵּן עָשָׂה׃", 18.14. "כָּל־חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה׃", 21.2. "וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִי וְהַחֲרַמְתִּי אֶת־עָרֵיהֶם׃", 21.2. "וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב רֹאשׁ הַפִּסְגָּה וְנִשְׁקָפָה עַל־פְּנֵי הַיְשִׁימֹן׃", 21.4. "וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃", 21.17. "אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 22.18. "וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל־עַבְדֵי בָלָק אִם־יִתֶּן־לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת־פִּי יְהוָה אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה׃", 23.8. "מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃", 24.2. "וַיִּשָּׂא בִלְעָם אֶת־עֵינָיו וַיַּרְא אֶת־יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים׃", 24.2. "וַיַּרְא אֶת־עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד׃", 24.14. "וְעַתָּה הִנְנִי הוֹלֵךְ לְעַמִּי לְכָה אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים׃", 24.25. "וַיָּקָם בִּלְעָם וַיֵּלֶךְ וַיָּשָׁב לִמְקֹמוֹ וְגַם־בָּלָק הָלַךְ לְדַרְכּוֹ׃", 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 25.1. "וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃", 25.2. "וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃", 25.3. "וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃", 25.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃", 25.5. "וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃", 25.6. "וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃", 25.7. "וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃", 25.8. "וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃", 25.9. "וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃", 25.11. "פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃", 25.12. "לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃", 25.13. "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃", 25.14. "וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה אֲשֶׁר הֻכָּה אֶת־הַמִּדְיָנִית זִמְרִי בֶּן־סָלוּא נְשִׂיא בֵית־אָב לַשִּׁמְעֹנִי׃", 25.15. "וְשֵׁם הָאִשָּׁה הַמֻּכָּה הַמִּדְיָנִית כָּזְבִּי בַת־צוּר רֹאשׁ אֻמּוֹת בֵּית־אָב בְּמִדְיָן הוּא׃", 27.16. "יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃", 27.18. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃", 30.14. "כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר לְעַנֹּת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ׃", 35.1. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן אַרְצָה כְּנָעַן׃", 35.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃", 35.2. "וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃", 35.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃", 35.3. "וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃", 35.3. "כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃", 35.4. "וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃", 35.5. "וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃", 35.6. "וְאֵת הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אֵת שֵׁשׁ־עָרֵי הַמִּקְלָט אֲשֶׁר תִּתְּנוּ לָנֻס שָׁמָּה הָרֹצֵחַ וַעֲלֵיהֶם תִּתְּנוּ אַרְבָּעִים וּשְׁתַּיִם עִיר׃", 35.7. "כָּל־הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אַרְבָּעִים וּשְׁמֹנֶה עִיר אֶתְהֶן וְאֶת־מִגְרְשֵׁיהֶן׃", 35.8. "וְהֶעָרִים אֲשֶׁר תִּתְּנוּ מֵאֲחֻזַּת בְּנֵי־יִשְׂרָאֵל מֵאֵת הָרַב תַּרְבּוּ וּמֵאֵת הַמְעַט תַּמְעִיטוּ אִישׁ כְּפִי נַחֲלָתוֹ אֲשֶׁר יִנְחָלוּ יִתֵּן מֵעָרָיו לַלְוִיִּם׃", 35.23. "אוֹ בְכָל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ׃", 36.2. "וַיֹּאמְרוּ אֶת־אֲדֹנִי צִוָּה יְהוָה לָתֵת אֶת־הָאָרֶץ בְּנַחֲלָה בְּגוֹרָל לִבְנֵי יִשְׂרָאֵל וַאדֹנִי צֻוָּה בַיהוָה לָתֵת אֶת־נַחֲלַת צְלָפְחָד אָחִינוּ לִבְנֹתָיו׃", 36.6. "זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים׃", 36.7. "וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃", 36.8. "וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃", 36.9. "וְלֹא־תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר כִּי־אִישׁ בְּנַחֲלָתוֹ יִדְבְּקוּ מַטּוֹת בְּנֵי יִשְׂרָאֵל׃", | 5.9. "And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.", 5.10. "And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 6.2. "Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,", 9.13. "But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.", 10.35. "And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’", 10.36. "And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’", 11.5. "We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 13.31. "But the men that went up with him said: ‘We are not able to go up against the people; for they are stronger than we.’", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 15.13. "All that are home-born shall do these things after this manner, in presenting an offering made by fire, of a sweet savour unto the LORD.", 15.14. "And if a stranger sojourn with you, or whosoever may be among you, throughout your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.", 15.15. "As for the congregation, there shall be one statute both for you, and for the stranger that sojourneth with you, a statute for ever throughout your generations; as ye are, so shall the stranger be before the LORD.", 15.16. "One law and one ordice shall be both for you, and for the stranger that sojourneth with you.", 15.37. "And the LORD spoke unto Moses, saying:", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", 17.23. "And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds.", 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 17.26. "Thus did Moses; as the LORD commanded him, so did he.", 18.14. "Every thing devoted in Israel shall be thine.", 21.2. "And Israel vowed a vow unto the LORD, and said: ‘If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.’", 21.4. "And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way.", 21.17. "Then sang Israel this song: Spring up, O well—sing ye unto it—", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 22.18. "And Balaam answered and said unto the servants of Balak: ‘If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do any thing, small or great.", 23.8. "How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated?", 24.2. "And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him.", 24.14. "And now, behold, I go unto my people; come, and I will announce to thee what this people shall do to thy people in the end of days.’", 24.25. "And Balaam rose up, and went and returned to his place; and Balak also went his way.", 25.1. "And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab.", 25.2. "And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.", 25.3. "And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel.", 25.4. "And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’", 25.5. "And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’", 25.6. "And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.", 25.7. "And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.", 25.8. "And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.", 25.9. "And those that died by the plague were twenty and four thousand.", 25.10. "And the LORD spoke unto Moses, saying:", 25.11. "’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.", 25.12. "Wherefore say: Behold, I give unto him My covet of peace;", 25.13. "and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’", 25.14. "Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’house among the Simeonites.", 25.15. "And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’house in Midian.", 27.16. "’Let the LORD, the God of the spirits of all flesh, set a man over the congregation,", 27.18. "And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;", 30.14. "Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.", 35.1. "And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying:", 35.2. "’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites.", 35.3. "And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts.", 35.4. "And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about.", 35.5. "And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.", 35.6. "And the cities which ye shall give unto the Levites, they shall be the six cities of refuge, which ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities.", 35.7. "All the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with the open land about them.", 35.8. "And concerning the cities which ye shall give of the possession of the children of Israel, from the many ye shall take many, and from the few ye shall take few; each tribe according to its inheritance which it inheriteth shall give of its cities unto the Levites.’", 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;", 36.2. "and they said: ‘The LORD commanded my lord to give the land for inheritance by lot to the children of Israel; and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.", 36.6. "This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married.", 36.7. "So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers.", 36.8. "And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers.", 36.9. "So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.’", |
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17. Hebrew Bible, Leviticus, 5.1, 5.5-5.13, 6.19, 7.6-7.7, 9.5, 12.3, 16.4, 17.8-17.16, 18.3, 18.15-18.16, 18.18, 19.9-19.11, 19.15, 19.18, 20.12, 20.14, 20.21, 22.17-22.25, 23.22, 24.11, 25.34, 27.3-27.8, 27.19, 27.28-27.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 149, 150, 154, 156, 158, 159; Gera (2014), Judith, 319; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53, 77, 108, 187, 188; Gruen (2011), Rethinking the Other in Antiquity, 289, 292, 293; Kanarek (2014), Biblical narrative and formation rabbinic law, 46, 61; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73; Schiffman (1983), Testimony and the Penal Code, 128, 129; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 84; Stuckenbruck (2007), 1 Enoch 91-108, 84| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 5.5. "וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ׃", 5.6. "וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃", 5.7. "וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃", 5.8. "וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃", 5.9. "וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃", 5.11. "וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃", 5.12. "וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃", 5.13. "וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃", 6.19. "הַכֹּהֵן הַמְחַטֵּא אֹתָהּ יֹאכֲלֶנָּה בְּמָקוֹם קָדֹשׁ תֵּאָכֵל בַּחֲצַר אֹהֶל מוֹעֵד׃", 7.6. "כָּל־זָכָר בַּכֹּהֲנִים יֹאכְלֶנּוּ בְּמָקוֹם קָדוֹשׁ יֵאָכֵל קֹדֶשׁ קָדָשִׁים הוּא׃", 7.7. "כַּחַטָּאת כָּאָשָׁם תּוֹרָה אַחַת לָהֶם הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ לוֹ יִהְיֶה׃", 9.5. "וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃", 12.3. "וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃", 16.4. "כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃", 17.8. "וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃", 17.9. "וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ לַעֲשׂוֹת אֹתוֹ לַיהוָה וְנִכְרַת הָאִישׁ הַהוּא מֵעַמָּיו׃", 17.11. "כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃", 17.12. "עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃", 17.13. "וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃", 17.14. "כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃", 17.15. "וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃", 17.16. "וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃", 18.3. "וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 18.3. "כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃", 18.15. "עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.16. "עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃", 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 19.9. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃", 19.11. "לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃", 19.15. "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 20.12. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃", 20.14. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃", 20.21. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ׃", 22.17. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 22.18. "דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל כָּל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר בְּיִשְׂרָאֵל אֲשֶׁר יַקְרִיב קָרְבָּנוֹ לְכָל־נִדְרֵיהֶם וּלְכָל־נִדְבוֹתָם אֲשֶׁר־יַקְרִיבוּ לַיהוָה לְעֹלָה׃", 22.19. "לִרְצֹנְכֶם תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָעִזִּים׃", 22.21. "וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃", 22.22. "עַוֶּרֶת אוֹ שָׁבוּר אוֹ־חָרוּץ אוֹ־יַבֶּלֶת אוֹ גָרָב אוֹ יַלֶּפֶת לֹא־תַקְרִיבוּ אֵלֶּה לַיהוָה וְאִשֶּׁה לֹא־תִתְּנוּ מֵהֶם עַל־הַמִּזְבֵּחַ לַיהוָה׃", 22.23. "וְשׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ וּלְנֵדֶר לֹא יֵרָצֶה׃", 22.24. "וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃", 22.25. "וּמִיַּד בֶּן־נֵכָר לֹא תַקְרִיבוּ אֶת־לֶחֶם אֱלֹהֵיכֶם מִכָּל־אֵלֶּה כִּי מָשְׁחָתָם בָּהֶם מוּם בָּם לֹא יֵרָצוּ לָכֶם׃", 23.22. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", 25.34. "וּשְׂדֵה מִגְרַשׁ עָרֵיהֶם לֹא יִמָּכֵר כִּי־אֲחֻזַּת עוֹלָם הוּא לָהֶם׃", 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׃", 27.19. "וְאִם־גָּאֹל יִגְאַל אֶת־הַשָּׂדֶה הַמַּקְדִּישׁ אֹתוֹ וְיָסַף חֲמִשִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְקָם לוֹ׃", 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׃", 27.29. "כָּל־חֵרֶם אֲשֶׁר יָחֳרַם מִן־הָאָדָם לֹא יִפָּדֶה מוֹת יוּמָת׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 5.5. "and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;", 5.6. "and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin.", 5.7. "And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering.", 5.8. "And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder.", 5.9. "And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering.", 5.10. "And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.", 5.11. "But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.", 5.12. "And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering.", 5.13. "And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering.", 6.19. "The priest that offereth it for sin shall eat it; in a holy place shall it be eaten, in the court of the tent of meeting.", 7.6. "Every male among the priests may eat thereof; it shall be eaten in a holy place; it is most holy.", 7.7. "As is the sin-offering, so is the guilt-offering; there is one law for them; the priest that maketh atonement therewith, he shall have it.", 9.5. "And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD.", 12.3. "And in the eighth day the flesh of his foreskin shall be circumcised.", 16.4. "He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on.", 17.8. "And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice,", 17.9. "and bringeth it not unto the door of the tent of meeting, to sacrifice it unto the LORD, even that man shall be cut off from his people.", 17.10. "And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people.", 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.", 17.12. "Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.", 17.13. "And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.", 17.14. "For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.", 17.15. "And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean.", 17.16. "But if he wash them not, nor bathe his flesh, then he shall bear his iniquity.", 18.3. "After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.", 18.15. "Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.", 18.16. "Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.", 18.18. "And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.", 19.9. "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.", 19.10. "And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.", 19.11. "Ye shall not steal; neither shall ye deal falsely, nor lie one to another.", 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.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 20.12. "And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them.", 20.14. "And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.", 20.21. "And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless.", 22.17. "And the LORD spoke unto Moses, saying:", 22.18. "Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them: Whosoever he be of the house of Israel, or of the strangers in Israel, that bringeth his offering, whether it be any of their vows, or any of their free-will-offerings, which are brought unto the LORD for a burnt-offering;", 22.19. "that ye may be accepted, ye shall offer a male without blemish, of the beeves, of the sheep, or of the goats.", 22.20. "But whatsoever hath a blemish, that shall ye not bring; for it shall not be acceptable for you.", 22.21. "And whosoever bringeth a sacrifice of peace-offerings unto the LORD in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein.", 22.22. "Blind, or broken, or maimed, or having a wen, or scabbed, or scurvy, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.", 22.23. "Either a bullock or a lamb that hath any thing too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.", 22.24. "That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.", 22.25. "Neither from the hand of a foreigner shall ye offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you.", 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.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", 25.34. "But the fields of the open land about their cities may not be sold; for that is their perpetual possession.", 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.", 27.19. "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.", 27.28. "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.", 27.29. "None devoted, that may be devoted of men, shall be ransomed; he shall surely be put to death.", |
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18. Hebrew Bible, Malachi, 1.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamar and judah Found in books: Gruen (2011), Rethinking the Other in Antiquity, 289| 1.11. "כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃", | 1.11. "For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts.", |
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19. Hebrew Bible, Micah, 2.6-2.7, 2.11, 3.8, 4.13, 7.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judah (tribe) •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159, 162; Levison (2009), Filled with the Spirit, 36, 42| 2.6. "אַל־תַּטִּפוּ יַטִּיפוּן לֹא־יַטִּפוּ לָאֵלֶּה לֹא יִסַּג כְּלִמּוֹת׃", 2.7. "הֶאָמוּר בֵּית־יַעֲקֹב הֲקָצַר רוּחַ יְהוָה אִם־אֵלֶּה מַעֲלָלָיו הֲלוֹא דְבָרַי יֵיטִיבוּ עִם הַיָּשָׁר הוֹלֵךְ׃", 2.11. "לוּ־אִישׁ הֹלֵךְ רוּחַ וָשֶׁקֶר כִּזֵּב אַטִּף לְךָ לַיַּיִן וְלַשֵּׁכָר וְהָיָה מַטִּיף הָעָם הַזֶּה׃", 3.8. "וְאוּלָם אָנֹכִי מָלֵאתִי כֹחַ אֶת־רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹ׃", 4.13. "קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃", 7.4. "טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃", | 2.6. "’Preach ye not’, they preach; ‘They shall not preach of these things, That they shall not take shame.’", 2.7. "Do I change, O house of Jacob? Is the spirit of the LORD straitened? Are these His doings? Do not My words do good to him that walketh uprightly?", 2.11. "If a man walking in wind and falsehood do lie: ‘I will preach unto thee of wine and of strong drink’; He shall even be the preacher of this people.", 3.8. "But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin.", 4.13. "Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth.", 7.4. "The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity.", |
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20. Hebrew Bible, Nahum, 3.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandria, judah ha-levi’s poetry and Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 543| 3.8. "הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃", | 3.8. "Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall?", |
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21. Hebrew Bible, Isaiah, 2.8, 3.1-3.7, 5.17, 6.1-6.2, 6.10, 8.11, 8.19, 9.11, 9.13-9.14, 9.19-9.20, 10.25, 11.6, 11.11-11.16, 19.1-19.25, 20.3, 28.6, 29.4, 30.1-30.7, 30.20, 30.26, 31.1-31.4, 32.14, 36.6, 36.9, 40.22, 41.8, 43.3, 43.21, 45.4, 45.14-45.17, 48.1, 48.12, 48.20, 52.1-52.2, 52.4, 53.5, 54.1, 55.10, 56.4-56.7, 57.18-57.19, 58.6, 60.7, 61.1-61.2, 61.10, 62.4-62.5, 63.9, 65.11, 65.20, 66.18-66.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 106, 174, 200, 336, 389; Gera (2014), Judith, 331; Gruen (2011), Rethinking the Other in Antiquity, 289; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73, 126; Levine (2005), The Ancient Synagogue, The First Thousand Years, 49; Levison (2009), Filled with the Spirit, 57, 165, 319; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 130; Rubenstein (2003), The Culture of the Babylonian Talmud. 60; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 27, 28, 29, 30, 39, 40, 41, 42, 151, 159, 162, 556, 643, 644, 645; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 115; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147| 2.8. "וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃", 3.1. "כִּי הִנֵּה הָאָדוֹן יְהוָה צְבָאוֹת מֵסִיר מִירוּשָׁלִַם וּמִיהוּדָה מַשְׁעֵן וּמַשְׁעֵנָה כֹּל מִשְׁעַן־לֶחֶם וְכֹל מִשְׁעַן־מָיִם׃", 3.1. "אִמְרוּ צַדִּיק כִּי־טוֹב כִּי־פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ׃", 3.2. "גִּבּוֹר וְאִישׁ מִלְחָמָה שׁוֹפֵט וְנָבִיא וְקֹסֵם וְזָקֵן׃", 3.2. "הַפְּאֵרִים וְהַצְּעָדוֹת וְהַקִּשֻּׁרִים וּבָתֵּי הַנֶּפֶשׁ וְהַלְּחָשִׁים׃", 3.3. "שַׂר־חֲמִשִּׁים וּנְשׂוּא פָנִים וְיוֹעֵץ וַחֲכַם חֲרָשִׁים וּנְבוֹן לָחַשׁ׃", 3.4. "וְנָתַתִּי נְעָרִים שָׂרֵיהֶם וְתַעֲלוּלִים יִמְשְׁלוּ־בָם׃", 3.5. "וְנִגַּשׂ הָעָם אִישׁ בְּאִישׁ וְאִישׁ בְּרֵעֵהוּ יִרְהֲבוּ הַנַּעַר בַּזָּקֵן וְהַנִּקְלֶה בַּנִּכְבָּד׃", 3.6. "כִּי־יִתְפֹּשׂ אִישׁ בְּאָחִיו בֵּית אָבִיו שִׂמְלָה לְכָה קָצִין תִּהְיֶה־לָּנוּ וְהַמַּכְשֵׁלָה הַזֹּאת תַּחַת יָדֶךָ׃", 3.7. "יִשָּׂא בַיּוֹם הַהוּא לֵאמֹר לֹא־אֶהְיֶה חֹבֵשׁ וּבְבֵיתִי אֵין לֶחֶם וְאֵין שִׂמְלָה לֹא תְשִׂימֻנִי קְצִין עָם׃", 5.17. "וְרָעוּ כְבָשִׂים כְּדָבְרָם וְחָרְבוֹת מֵחִים גָּרִים יֹאכֵלוּ׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 8.11. "כִּי כֹה אָמַר יְהוָה אֵלַי כְּחֶזְקַת הַיָּד וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם־הַזֶּה לֵאמֹר׃", 8.19. "וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃", 9.11. "אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר וַיֹּאכְלוּ אֶת־יִשְׂרָאֵל בְּכָל־פֶּה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃", 9.13. "וַיַּכְרֵת יְהוָה מִיִּשְׂרָאֵל רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן יוֹם אֶחָד׃", 9.14. "זָקֵן וּנְשׂוּא־פָנִים הוּא הָרֹאשׁ וְנָבִיא מוֹרֶה־שֶּׁקֶר הוּא הַזָּנָב׃", 9.19. "וַיִּגְזֹר עַל־יָמִין וְרָעֵב וַיֹּאכַל עַל־שְׂמֹאול וְלֹא שָׂבֵעוּ אִישׁ בְּשַׂר־זְרֹעוֹ יֹאכֵלוּ׃", 10.25. "כִּי־עוֹד מְעַט מִזְעָר וְכָלָה זַעַם וְאַפִּי עַל־תַּבְלִיתָם׃", 11.6. "וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃", 11.11. "וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃", 11.12. "וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃", 11.13. "וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃", 11.14. "וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃", 11.15. "וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃", 11.16. "וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃", 19.1. "מַשָּׂא מִצְרָיִם הִנֵּה יְהוָה רֹכֵב עַל־עָב קַל וּבָא מִצְרַיִם וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ׃", 19.1. "וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל־עֹשֵׂי שֶׂכֶר אַגְמֵי־נָפֶשׁ׃", 19.2. "וְהָיָה לְאוֹת וּלְעֵד לַיהוָה צְבָאוֹת בְּאֶרֶץ מִצְרָיִם כִּי־יִצְעֲקוּ אֶל־יְהוָה מִפְּנֵי לֹחֲצִים וְיִשְׁלַח לָהֶם מוֹשִׁיעַ וָרָב וְהִצִּילָם׃", 19.2. "וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם וְנִלְחֲמוּ אִישׁ־בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ עִיר בְּעִיר מַמְלָכָה בְּמַמְלָכָה׃", 19.3. "וְנָבְקָה רוּחַ־מִצְרַיִם בְּקִרְבּוֹ וַעֲצָתוֹ אֲבַלֵּעַ וְדָרְשׁוּ אֶל־הָאֱלִילִים וְאֶל־הָאִטִּים וְאֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים׃", 19.4. "וְסִכַּרְתִּי אֶת־מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה וּמֶלֶךְ עַז יִמְשָׁל־בָּם נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת׃", 19.5. "וְנִשְּׁתוּ־מַיִם מֵהַיָּם וְנָהָר יֶחֱרַב וְיָבֵשׁ׃", 19.6. "וְהֶאֶזְנִיחוּ נְהָרוֹת דָּלֲלוּ וְחָרְבוּ יְאֹרֵי מָצוֹר קָנֶה וָסוּף קָמֵלוּ׃", 19.7. "עָרוֹת עַל־יְאוֹר עַל־פִּי יְאוֹר וְכֹל מִזְרַע יְאוֹר יִיבַשׁ נִדַּף וְאֵינֶנּוּ׃", 19.8. "וְאָנוּ הַדַּיָּגִים וְאָבְלוּ כָּל־מַשְׁלִיכֵי בַיְאוֹר חַכָּה וּפֹרְשֵׂי מִכְמֹרֶת עַל־פְּנֵי־מַיִם אֻמְלָלוּ׃", 19.9. "וּבֹשׁוּ עֹבְדֵי פִשְׁתִּים שְׂרִיקוֹת וְאֹרְגִים חוֹרָי׃", 19.11. "אַךְ־אֱוִלִים שָׂרֵי צֹעַן חַכְמֵי יֹעֲצֵי פַרְעֹה עֵצָה נִבְעָרָה אֵיךְ תֹּאמְרוּ אֶל־פַּרְעֹה בֶּן־חֲכָמִים אֲנִי בֶּן־מַלְכֵי־קֶדֶם׃", 19.12. "אַיָּם אֵפוֹא חֲכָמֶיךָ וְיַגִּידוּ נָא לָךְ וְיֵדְעוּ מַה־יָּעַץ יְהוָה צְבָאוֹת עַל־מִצְרָיִם׃", 19.13. "נוֹאֲלוּ שָׂרֵי צֹעַן נִשְּׁאוּ שָׂרֵי נֹף הִתְעוּ אֶת־מִצְרַיִם פִּנַּת שְׁבָטֶיהָ׃", 19.14. "יְהוָה מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים וְהִתְעוּ אֶת־מִצְרַיִם בְּכָל־מַעֲשֵׂהוּ כְּהִתָּעוֹת שִׁכּוֹר בְּקִיאוֹ׃", 19.15. "וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 20.3. "וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃", 28.6. "וּלְרוּחַ מִשְׁפָּט לַיּוֹשֵׁב עַל־הַמִּשְׁפָּט וְלִגְבוּרָה מְשִׁיבֵי מִלְחָמָה שָׁעְרָה׃", 29.4. "וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי וּמֵעָפָר תִּשַּׁח אִמְרָתֵךְ וְהָיָה כְּאוֹב מֵאֶרֶץ קוֹלֵךְ וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף׃", 30.1. "הוֹי בָּנִים סוֹרְרִים נְאֻם־יְהוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל־חַטָּאת׃", 30.1. "אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ־לָנוּ נְכֹחוֹת דַּבְּרוּ־לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת׃", 30.2. "וְנָתַן לָכֶם אֲדֹנָי לֶחֶם צָר וּמַיִם לָחַץ וְלֹא־יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת־מוֹרֶיךָ׃", 30.2. "הַהֹלְכִים לָרֶדֶת מִצְרַיִם וּפִי לֹא שָׁאָלוּ לָעוֹז בְּמָעוֹז פַּרְעֹה וְלַחְסוֹת בְּצֵל מִצְרָיִם׃", 30.3. "וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה׃", 30.3. "וְהִשְׁמִיעַ יְהוָה אֶת־הוֹד קוֹלוֹ וְנַחַת זְרוֹעוֹ יַרְאֶה בְּזַעַף אַף וְלַהַב אֵשׁ אוֹכֵלָה נֶפֶץ וָזֶרֶם וְאֶבֶן בָּרָד׃", 30.4. "כִּי־הָיוּ בְצֹעַן שָׂרָיו וּמַלְאָכָיו חָנֵס יַגִּיעוּ׃", 30.5. "כֹּל הבאיש [הֹבִישׁ] עַל־עַם לֹא־יוֹעִילוּ לָמוֹ לֹא לְעֵזֶר וְלֹא לְהוֹעִיל כִּי לְבֹשֶׁת וְגַם־לְחֶרְפָּה׃", 30.6. "מַשָּׂא בַּהֲמוֹת נֶגֶב בְּאֶרֶץ צָרָה וְצוּקָה לָבִיא וָלַיִשׁ מֵהֶם אֶפְעֶה וְשָׂרָף מְעוֹפֵף יִשְׂאוּ עַל־כֶּתֶף עֲיָרִים חֵילֵהֶם וְעַל־דַּבֶּשֶׁת גְּמַלִּים אוֹצְרֹתָם עַל־עַם לֹא יוֹעִילוּ׃", 30.7. "וּמִצְרַיִם הֶבֶל וָרִיק יַעְזֹרוּ לָכֵן קָרָאתִי לָזֹאת רַהַב הֵם שָׁבֶת׃", 30.26. "וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃", 31.1. "הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי־עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ׃", 31.2. "וְגַם־הוּא חָכָם וַיָּבֵא רָע וְאֶת־דְּבָרָיו לֹא הֵסִיר וְקָם עַל־בֵּית מְרֵעִים וְעַל־עֶזְרַת פֹּעֲלֵי אָוֶן׃", 31.3. "וּמִצְרַיִם אָדָם וְלֹא־אֵל וְסוּסֵיהֶם בָּשָׂר וְלֹא־רוּחַ וַיהוָה יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן׃", 31.4. "כִּי כֹה אָמַר־יְהוָה אֵלַי כַּאֲשֶׁר יֶהְגֶּה הָאַרְיֵה וְהַכְּפִיר עַל־טַרְפּוֹ אֲשֶׁר יִקָּרֵא עָלָיו מְלֹא רֹעִים מִקּוֹלָם לֹא יֵחָת וּמֵהֲמוֹנָם לֹא יַעֲנֶה כֵּן יֵרֵד יְהוָה צְבָאוֹת לִצְבֹּא עַל־הַר־צִיּוֹן וְעַל־גִּבְעָתָהּ׃", 32.14. "כִּי־אַרְמוֹן נֻטָּשׁ הֲמוֹן עִיר עֻזָּב עֹפֶל וָבַחַן הָיָה בְעַד מְעָרוֹת עַד־עוֹלָם מְשׂוֹשׂ פְּרָאִים מִרְעֵה עֲדָרִים׃", 36.6. "הִנֵּה בָטַחְתָּ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃", 36.9. "וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃", 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 41.8. "וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃", 43.3. "כִּי אֲנִי יְהוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְׂרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ׃", 43.21. "עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃", 45.4. "לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי׃", 45.14. "כֹּה אָמַר יְהוָה יְגִיעַ מִצְרַיִם וּסְחַר־כּוּשׁ וּסְבָאִים אַנְשֵׁי מִדָּה עָלַיִךְ יַעֲבֹרוּ וְלָךְ יִהְיוּ אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ וְאֵלַיִךְ יִשְׁתַּחֲוּוּ אֵלַיִךְ יִתְפַּלָּלוּ אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים׃", 45.15. "אָכֵן אַתָּה אֵל מִסְתַּתֵּר אֱלֹהֵי יִשְׂרָאֵל מוֹשִׁיעַ׃", 45.16. "בּוֹשׁוּ וְגַם־נִכְלְמוּ כֻּלָּם יַחְדָּו הָלְכוּ בַכְּלִמָּה חָרָשֵׁי צִירִים׃", 45.17. "יִשְׂרָאֵל נוֹשַׁע בַּיהוָה תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד׃", 48.1. "הִנֵּה צְרַפְתִּיךָ וְלֹא בְכָסֶף בְּחַרְתִּיךָ בְּכוּר עֹנִי׃", 48.1. "שִׁמְעוּ־זֹאת בֵּית־יַעֲקֹב הַנִּקְרָאִים בְּשֵׁם יִשְׂרָאֵל וּמִמֵּי יְהוּדָה יָצָאוּ הַנִּשְׁבָּעִים בְּשֵׁם יְהוָה וּבֵאלֹהֵי יִשְׂרָאֵל יַזְכִּירוּ לֹא בֶאֱמֶת וְלֹא בִצְדָקָה׃", 48.12. "שְׁמַע אֵלַי יַעֲקֹב וְיִשְׂרָאֵל מְקֹרָאִי אֲנִי־הוּא אֲנִי רִאשׁוֹן אַף אֲנִי אַחֲרוֹן׃", 52.1. "חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃", 52.1. "עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃", 52.2. "הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃", 52.4. "כִּי כֹה אָמַר אֲדֹנָי יְהוִה מִצְרַיִם יָרַד־עַמִּי בָרִאשֹׁנָה לָגוּר שָׁם וְאַשּׁוּר בְּאֶפֶס עֲשָׁקוֹ׃", 53.5. "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 56.4. "כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃", 56.5. "וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃", 56.6. "וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 57.18. "דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו׃", 57.19. "בּוֹרֵא נוב [נִיב] שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהוָה וּרְפָאתִיו׃", 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 60.7. "כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.2. "לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃", 62.4. "לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃", 62.5. "כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 65.11. "וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃", 66.18. "וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת־כָּל־הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת־כְּבוֹדִי׃", 66.19. "וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל־הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא־שָׁמְעוּ אֶת־שִׁמְעִי וְלֹא־רָאוּ אֶת־כְּבוֹדִי וְהִגִּידוּ אֶת־כְּבוֹדִי בַּגּוֹיִם׃", 66.21. "וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהוָה׃", 66.22. "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃", | 2.8. "Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made.", 3.1. "For, behold, the Lord, the LORD of hosts, Doth take away from Jerusalem and from Judah Stay and staff, Every stay of bread, and every stay of water;", 3.2. "The mighty man, and the man of war; The judge, and the prophet, And the diviner, and the elder;", 3.3. "The captain of fifty, and the man of rank, And the counsellor, and the cunning charmer, and the skilful enchanter.", 3.4. "And I will give children to be their princes, And babes shall rule over them.", 3.5. "And the people shall oppress one another, Every man his fellow, and every man his neighbour; The child shall behave insolently against the aged, And the base against the honourable,", 3.6. "For a man shall take hold of his brother of the house of his father: ‘Thou hast a mantle, Be thou our ruler, And let this ruin be under thy hand.’", 3.7. "In that day shall he swear, saying: ‘I will not be a healer; For in my house is neither bread nor a mantle; Ye shall not make me ruler of a people.’", 5.17. "Then shall the lambs feed as in their pasture, And the waste places of the fat ones shall wanderers eat.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.10. "Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’", 8.11. "For the LORD spoke thus to me with a strong hand, admonishing me that I should not walk in the way of this people, saying:", 8.19. "And when they shall say unto you: ‘Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead", 9.11. "The Arameans on the east, and the Philistines on the west; and they devour Israel with open mouth. For all this His anger is not turned away, but His hand is stretched out still.", 9.13. "Therefore the LORD doth cut off from Israel head and tail, palm-branch and rush, in one day.", 9.14. "The elder and the man of rank, he is the head; and the prophet that teacheth lies, he is the tail.", 9.19. "And one snatcheth on the right hand, and is hungry; and he eateth on the left hand, and is not satisfied; they eat every man the flesh of his own arm:", 9.20. "Manasseh, Ephraim; and Ephraim, Manasseh; and they together are against Judah. For all this His anger is not turned away, But His hand is stretched out still.", 10.25. "For yet a very little while, and the indignation shall be accomplished, and Mine anger shall be to their destruction.", 11.6. "And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.", 11.11. "And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.", 11.12. "And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.", 11.13. "The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim.", 11.14. "And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them.", 11.15. "And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod.", 11.16. "And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt.", 19.1. "The burden of Egypt. Behold, the LORD rideth upon a swift cloud, And cometh unto Egypt; And the idols of Egypt shall be moved at His presence, And the heart of Egypt shall melt within it.", 19.2. "And I will spur Egypt against Egypt; And they shall fight every one against his brother, And everyone against his neighbour; City against city, and kingdom against kingdom.", 19.3. "And the spirit of Egypt shall be made empty within it; And I will make void the counsel thereof; And they shall seek unto the idols, and to the whisperers, And to the ghosts, and to the familiar spirits.", 19.4. "And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.", 19.5. "And the waters shall fail from the sea, and the river shall be drained dry,", 19.6. "And the rivers shall become foul; The streams of Egypt shall be minished and dried up; The reeds and flags shall wither.", 19.7. "The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more.", 19.8. "The fishers also shall lament, and all they that cast angle into the Nile shall mourn, and they that spread nets upon the waters shall languish.", 19.9. "Moreover they that work in combed flax, And they that weave cotton, shall be ashamed.", 19.10. "And her foundations shall be crushed, All they that make dams shall be grieved in soul.", 19.11. "The princes of Zoan are utter fools; the wisest counsellors of Pharaoh are a senseless counsel; How can ye say unto Pharaoh: ‘I am the son of the wise, The son of ancient kings’?.", 19.12. "Where are they, then, thy wise men? And let them tell thee now; And let them know what the LORD of hosts Hath purposed concerning Egypt.", 19.13. "The princes of Zoan are become fools, The princes of Noph are deceived; They have caused Egypt to go astray, That are the corner-stone of her tribes.", 19.14. "The LORD hath mingled within her A spirit of dizziness; And they have caused Egypt to stagger in every work thereof, As a drunken man staggereth in his vomit.", 19.15. "Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 20.3. "And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia,", 28.6. "And for a spirit of judgment to him that sitteth in judgment, And for strength to them that turn back the battle at the gate.", 29.4. "And brought down thou shalt speak out of the ground, And thy speech shall be low out of the dust; And thy voice shall be as of a ghost out of the ground, And thy speech shall chirp out of the dust.", 30.1. "Woe to the rebellious children, saith the LORD, That take counsel, but not of Me; and that form projects, but not of My spirit, that they may add sin to sin;", 30.2. "That walk to go down into Egypt, and have not asked at My mouth; to take refuge in the stronghold of Pharaoh, and to take shelter in the shadow of Egypt!", 30.3. "Therefore shall the stronghold of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your confusion.", 30.4. "For his princes are at Zoan, and his ambassadors are come to Hanes.", 30.5. "They shall all be ashamed of a people that cannot profit them, that are not a help nor profit, but a shame, and also a reproach.", 30.6. "The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness and the lion, the viper and flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them.", 30.7. "For Egypt helpeth in vain, and to no purpose; therefore have I called her arrogancy that sitteth still.", 30.20. "And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher;", 30.26. "Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound.", 31.1. "Woe to them that go down to Egypt for help, And rely on horses, And trust in chariots, because they are many, And in horsemen, because they are exceeding mighty; But they look not unto the Holy One of Israel, Neither seek the LORD!", 31.2. "Yet He also is wise, And bringeth evil, And doth not call back His words; But will arise against the house of the evil-doers, And against the help of them that work iniquity.", 31.3. "Now the Egyptians are men, and not God, And their horses flesh, and not spirit; So when the LORD shall stretch out His hand, Both he that helpeth shall stumble, and he that is helped shall fall, And they all shall perish together.", 31.4. "For thus saith the LORD unto me: Like as the lion, or the young lion, growling over his prey, Though a multitude of shepherds be called forth against him, Will not be dismayed at their voice, Nor abase himself for the noise of them; So will the LORD of hosts come down To fight upon mount Zion, and upon the hill thereof.", 32.14. "For the palace shall be forsaken; The city with its stir shall be deserted; The mound and the tower shall be for dens for ever, A joy of wild asses, a pasture of flocks;", 36.6. "Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him.", 36.9. "How then canst thou turn away the face of one captain, even of the least of my master’s servants? yet thou puttest thy trust on Egypt for chariots and for horsemen!", 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 41.8. "But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;", 43.3. "For I am the LORD thy God, The Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.", 43.21. "The people which I formed for Myself, That they might tell of My praise.", 45.4. "For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me.", 45.14. "Thus saith the LORD: The labour of Egypt, and the merchandise of Ethiopia, And of the Sabeans, men of stature, Shall come over unto thee, and they shall be thine; They shall go after thee, in chains they shall come over; And they shall fall down unto thee, They shall make supplication unto thee: Surely God is in thee, and there is none else, There is no other God.", 45.15. "Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour.", 45.16. "They shall be ashamed, yea, confounded, all of them; They shall go in confusion together that are makers of idols.", 45.17. "O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end.", 48.1. "Hear ye this, O house of Jacob, Who are called by the name of Israel, And are come forth out of the fountain of Judah; Who swear by the name of the LORD, And make mention of the God of Israel, But not in truth, nor in righteousness.", 48.12. "Hearken unto Me, O Jacob, And Israel My called: I am He; I am the first, I also am the last.", 48.20. "Go ye forth from Babylon, Flee ye from the Chaldeans; With a voice of singing Declare ye, tell this, Utter it even to the end of the earth; Say ye: ‘The LORD hath redeemed His servant Jacob.", 52.1. "Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean.", 52.2. "Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.", 52.4. "For thus saith the Lord GOD: My people went down aforetime into Egypt to sojourn there; And the Assyrian oppressed them without cause.", 53.5. "But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 55.10. "For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;", 56.4. "For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:", 56.5. "Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off.", 56.6. "Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", 57.18. "I have seen his ways, and will heal him; I will lead him also, and requite with comforts him and his mourners.", 57.19. "Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him.", 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 60.7. "All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house.", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.2. "To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;", 61.10. "I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.", 62.4. "Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.", 62.5. "For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", 65.11. "But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,", 65.20. "There shall be no more thence an infant of days, nor an old man, That hath not filled his days; For the youngest shall die a hundred years old, And the sinner being a hundred years old shall be accursed.", 66.18. "For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory.", 66.19. "And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations.", 66.20. "And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.", 66.21. "And of them also will I take for the priests and for the Levites, saith the LORD.", 66.22. "For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.", |
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| 22. Septuagint, Isaiah, 11.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •judah (person) Found in books: Levison (2009), Filled with the Spirit, 258 |
| 23. Septuagint, Jeremiah, 38.31, 38.33-38.34 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 418 |
24. Hebrew Bible, 1 Kings, 7.2, 8.8, 8.41-8.43, 9.16, 11.1-11.13, 11.26, 13.9, 14.2, 14.25-14.26, 15.12, 17.8-17.23, 18.36-18.40, 19.2, 21.8, 22.10, 22.30, 22.43, 28.6-28.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54, 55; Feldman (2006), Judaism and Hellenism Reconsidered, 510, 511; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 176; Gera (2014), Judith, 273, 328, 377; Gruen (2011), Rethinking the Other in Antiquity, 289; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32; Levison (2009), Filled with the Spirit, 165, 319; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 28; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 215; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 89; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151| 7.2. "וַיִּבֶן אֶת־בֵּית יַעַר הַלְּבָנוֹן מֵאָה אַמָּה אָרְכּוֹ וַחֲמִשִּׁים אַמָּה רָחְבּוֹ וּשְׁלֹשִׁים אַמָּה קוֹמָתוֹ עַל אַרְבָּעָה טוּרֵי עַמּוּדֵי אֲרָזִים וּכְרֻתוֹת אֲרָזִים עַל־הָעַמּוּדִים׃", 7.2. "וְכֹתָרֹת עַל־שְׁנֵי הָעַמּוּדִים גַּם־מִמַּעַל מִלְּעֻמַּת הַבֶּטֶן אֲשֶׁר לְעֵבֶר שבכה [הַשְּׂבָכָה] וְהָרִמּוֹנִים מָאתַיִם טֻרִים סָבִיב עַל הַכֹּתֶרֶת הַשֵּׁנִית׃", 8.8. "וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 8.41. "וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃", 8.42. "כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃", 8.43. "אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 9.16. "פַּרְעֹה מֶלֶךְ־מִצְרַיִם עָלָה וַיִּלְכֹּד אֶת־גֶּזֶר וַיִּשְׂרְפָהּ בָּאֵשׁ וְאֶת־הַכְּנַעֲנִי הַיֹּשֵׁב בָּעִיר הָרָג וַיִּתְּנָהּ שִׁלֻּחִים לְבִתּוֹ אֵשֶׁת שְׁלֹמֹה׃", 11.1. "וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃", 11.1. "וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃", 11.2. "וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃", 11.2. "מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃", 11.3. "וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃", 11.3. "וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃", 11.4. "וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃", 11.4. "וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃", 11.5. "וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃", 11.6. "וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃", 11.7. "אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃", 11.8. "וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃", 11.9. "וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃", 11.11. "וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּךָ׃", 11.12. "אַךְ־בְּיָמֶיךָ לֹא אֶעֱשֶׂנָּה לְמַעַן דָּוִד אָבִיךָ מִיַּד בִּנְךָ אֶקְרָעֶנָּה׃", 11.13. "רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃", 11.26. "וְיָרָבְעָם בֶּן־נְבָט אֶפְרָתִי מִן־הַצְּרֵדָה וְשֵׁם אִמּוֹ צְרוּעָה אִשָּׁה אַלְמָנָה עֶבֶד לִשְׁלֹמֹה וַיָּרֶם יָד בַּמֶּלֶךְ׃", 13.9. "כִּי־כֵן צִוָּה אֹתִי בִּדְבַר יְהוָה לֵאמֹר לֹא־תֹאכַל לֶחֶם וְלֹא תִשְׁתֶּה־מָּיִם וְלֹא תָשׁוּב בַּדֶּרֶךְ אֲשֶׁר הָלָכְתָּ׃", 14.2. "וַיֹּאמֶר יָרָבְעָם לְאִשְׁתּוֹ קוּמִי נָא וְהִשְׁתַּנִּית וְלֹא יֵדְעוּ כִּי־אתי [אַתְּ] אֵשֶׁת יָרָבְעָם וְהָלַכְתְּ שִׁלֹה הִנֵּה־שָׁם אֲחִיָּה הַנָּבִיא הוּא־דִבֶּר עָלַי לְמֶלֶךְ עַל־הָעָם הַזֶּה׃", 14.2. "וְהַיָּמִים אֲשֶׁר מָלַךְ יָרָבְעָם עֶשְׂרִים וּשְׁתַּיִם שָׁנָה וַיִּשְׁכַּב עִם־אֲבֹתָיו וַיִּמְלֹךְ נָדָב בְּנוֹ תַּחְתָּיו׃", 14.25. "וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שושק [שִׁישַׁק] מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם׃", 14.26. "וַיִּקַּח אֶת־אֹצְרוֹת בֵּית־יְהוָה וְאֶת־אוֹצְרוֹת בֵּית הַמֶּלֶךְ וְאֶת־הַכֹּל לָקָח וַיִּקַּח אֶת־כָּל־מָגִנֵּי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה׃", 15.12. "וַיַּעֲבֵר הַקְּדֵשִׁים מִן־הָאָרֶץ וַיָּסַר אֶת־כָּל־הַגִּלֻּלִים אֲשֶׁר עָשׂוּ אֲבֹתָיו׃", 17.8. "וַיְהִי דְבַר־יְהוָה אֵלָיו לֵאמֹר׃", 17.9. "קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ׃", 17.11. "וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ׃", 17.12. "וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ׃", 17.13. "וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃", 17.14. "כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־[תֵּת־] יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה׃", 17.15. "וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא [הִיא־] [וָהוּא] וּבֵיתָהּ יָמִים׃", 17.16. "כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ׃", 17.17. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃", 17.18. "וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃", 17.19. "וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃", 17.21. "וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃", 17.22. "וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃", 17.23. "וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃", 18.36. "וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃", 18.37. "עֲנֵנִי יְהוָה עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי־אַתָּה יְהוָה הָאֱלֹהִים וְאַתָּה הֲסִבֹּתָ אֶת־לִבָּם אֲחֹרַנִּית׃", 18.38. "וַתִּפֹּל אֵשׁ־יְהוָה וַתֹּאכַל אֶת־הָעֹלָה וְאֶת־הָעֵצִים וְאֶת־הָאֲבָנִים וְאֶת־הֶעָפָר וְאֶת־הַמַּיִם אֲשֶׁר־בַּתְּעָלָה לִחֵכָה׃", 18.39. "וַיַּרְא כָּל־הָעָם וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ יְהוָה הוּא הָאֱלֹהִים יְהוָה הוּא הָאֱלֹהִים׃", 19.2. "וַיַּעֲזֹב אֶת־הַבָּקָר וַיָּרָץ אַחֲרֵי אֵלִיָּהוּ וַיֹּאמֶר אֶשְּׁקָה־נָּא לְאָבִי וּלְאִמִּי וְאֵלְכָה אַחֲרֶיךָ וַיֹּאמֶר לוֹ לֵךְ שׁוּב כִּי מֶה־עָשִׂיתִי לָךְ׃", 19.2. "וַתִּשְׁלַח אִיזֶבֶל מַלְאָךְ אֶל־אֵלִיָּהוּ לֵאמֹר כֹּה־יַעֲשׂוּן אֱלֹהִים וְכֹה יוֹסִפוּן כִּי־כָעֵת מָחָר אָשִׂים אֶת־נַפְשְׁךָ כְּנֶפֶשׁ אַחַד מֵהֶם׃", 21.8. "וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃", 22.43. "וַיֵּלֶךְ בְּכָל־דֶּרֶךְ אָסָא אָבִיו לֹא־סָר מִמֶּנּוּ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהוָה׃", | 7.2. "For he built the house of the forest of Lebanon: the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.", 8.8. "And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day.", 8.41. "Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—", 8.42. "for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;", 8.43. "hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.", 9.16. "Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife.", 11.1. "Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;", 11.2. "of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love.", 11.3. "And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.", 11.4. "For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father.", 11.5. "For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites.", 11.6. "And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father.", 11.7. "Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon.", 11.8. "And so did he for all his foreign wives, who offered and sacrificed unto their gods.", 11.9. "And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,", 11.10. "and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded.", 11.11. "Wherefore the LORD said unto Solomon: ‘Forasmuch as this hath been in thy mind, and thou hast not kept My covet and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.", 11.12. "Notwithstanding in thy days I will not do it, for David thy father’s sake; but I will rend it out of the hand of thy son.", 11.13. "Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’", 11.26. "And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, he also lifted up his hand against the king.", 13.9. "For it so was charged me by the word of the LORD, saying: Thou shalt eat no bread, nor drink water, neither return by the way that thou camest.’", 14.2. "And Jeroboam said to his wife: ‘Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh; behold, there is Ahijah the prophet, who spoke concerning me that I should be king over this people.", 14.25. "And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;", 14.26. "and he took away the treasures of the house of the LORD, and the treasures of the king’s house; he even took away all; and he took away all the shields of gold which Solomon had made.", 15.12. "And he put away the sodomites out of the land, and removed all the idols that his fathers had made.", 17.8. "And the word of the LORD came unto him, saying:", 17.9. "’Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.’", 17.10. "So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: ‘Fetch me, I pray thee, a little water in a vessel, that I may drink.’", 17.11. "And as she was going to fetch it, he called to her, and said: ‘Bring me, I pray thee, a morsel of bread in thy hand.’", 17.12. "And she said: ‘As the LORD thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.’", 17.13. "And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son.", 17.14. "For thus saith the LORD, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the land.’", 17.15. "And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days.", 17.16. "The jar of meal was not spent, neither did the cruse of oil fail, according to the word of the LORD, which He spoke by Elijah.", 17.17. "And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.", 17.18. "And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’", 17.19. "And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed.", 17.20. "And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’", 17.21. "And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’", 17.22. "And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived.", 17.23. "And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’", 18.36. "And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word.", 18.37. "Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’", 18.38. "Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench.", 18.39. "And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’", 18.40. "And Elijah said unto them: ‘Take the prophets of Baal; let not one of them escape.’ And they took them; and Elijah brought them down to the brook Kishon, and slew them there.", 19.2. "Then Jezebel sent a messenger unto Elijah, saying: ‘So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to-morrow about this time.’", 21.8. "So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.", 22.10. "Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in a threshing-floor, at the entrance of the gate of Samaria; and all the prophets prophesied before them.", 22.30. "And the king of Israel said unto Jehoshaphat: ‘I will disguise myself, and go into the battle; but put thou on thy robes.’ And the king of Israel disguised himself, and went into the battle.", 22.43. "And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD;", |
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25. Hebrew Bible, 1 Samuel, 1.1-1.2, 1.7-1.8, 1.11, 1.19, 2.2, 4.11, 7.3, 10.5-10.6, 10.10-10.13, 13.19, 15.2, 16.18, 17.12, 19.17, 19.20-19.24, 25.25, 28.8, 28.17, 29.1, 31.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54, 55, 57; Feldman (2006), Judaism and Hellenism Reconsidered, 510; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 218, 235, 330; Gera (2014), Judith, 166, 264, 273, 292, 328, 472; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53; Levison (2009), Filled with the Spirit, 162; Rubenstein (2003), The Culture of the Babylonian Talmud. 60; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147| 1.1. "וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃", 1.1. "וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃", 1.2. "וְלוֹ שְׁתֵּי נָשִׁים שֵׁם אַחַת חַנָּה וְשֵׁם הַשֵּׁנִית פְּנִנָּה וַיְהִי לִפְנִנָּה יְלָדִים וּלְחַנָּה אֵין יְלָדִים׃", 1.2. "וַיְהִי לִתְקֻפוֹת הַיָּמִים וַתַּהַר חַנָּה וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שְׁמוּאֵל כִּי מֵיְהוָה שְׁאִלְתִּיו׃", 1.7. "וְכֵן יַעֲשֶׂה שָׁנָה בְשָׁנָה מִדֵּי עֲלֹתָהּ בְּבֵית יְהוָה כֵּן תַּכְעִסֶנָּה וַתִּבְכֶּה וְלֹא תֹאכַל׃", 1.8. "וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ חַנָּה לָמֶה תִבְכִּי וְלָמֶה לֹא תֹאכְלִי וְלָמֶה יֵרַע לְבָבֵךְ הֲלוֹא אָנֹכִי טוֹב לָךְ מֵעֲשָׂרָה בָּנִים׃", 1.11. "וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃", 1.19. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיִּשְׁתַּחֲווּ לִפְנֵי יְהוָה וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־בֵּיתָם הָרָמָתָה וַיֵּדַע אֶלְקָנָה אֶת־חַנָּה אִשְׁתּוֹ וַיִּזְכְּרֶהָ יְהוָה׃", 2.2. "אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃", 2.2. "וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃", 4.11. "וַאֲרוֹן אֱלֹהִים נִלְקָח וּשְׁנֵי בְנֵי־עֵלִי מֵתוּ חָפְנִי וּפִינְחָס׃", 7.3. "וַיֹּאמֶר שְׁמוּאֵל אֶל־כָּל־בֵּית יִשְׂרָאֵל לֵאמֹר אִם־בְּכָל־לְבַבְכֶם אַתֶּם שָׁבִים אֶל־יְהוָה הָסִירוּ אֶת־אֱלֹהֵי הַנֵּכָר מִתּוֹכְכֶם וְהָעַשְׁתָּרוֹת וְהָכִינוּ לְבַבְכֶם אֶל־יְהוָה וְעִבְדֻהוּ לְבַדּוֹ וְיַצֵּל אֶתְכֶם מִיַּד פְּלִשְׁתִּים׃", 10.5. "אַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִים אֲשֶׁר־שָׁם נְצִבֵי פְלִשְׁתִּים וִיהִי כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים׃", 10.6. "וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃", 10.11. "וַיְהִי כָּל־יוֹדְעוֹ מֵאִתְּמוֹל שִׁלְשׁוֹם וַיִּרְאוּ וְהִנֵּה עִם־נְבִאִים נִבָּא וַיֹּאמֶר הָעָם אִישׁ אֶל־רֵעֵהוּ מַה־זֶּה הָיָה לְבֶן־קִישׁ הֲגַם שָׁאוּל בַּנְּבִיאִים׃", 10.12. "וַיַּעַן אִישׁ מִשָּׁם וַיֹּאמֶר וּמִי אֲבִיהֶם עַל־כֵּן הָיְתָה לְמָשָׁל הֲגַם שָׁאוּל בַּנְּבִאִים׃", 10.13. "וַיְכַל מֵהִתְנַבּוֹת וַיָּבֹא הַבָּמָה׃", 13.19. "וְחָרָשׁ לֹא יִמָּצֵא בְּכֹל אֶרֶץ יִשְׂרָאֵל כִּי־אמר [אָמְרוּ] פְלִשְׁתִּים פֶּן יַעֲשׂוּ הָעִבְרִים חֶרֶב אוֹ חֲנִית׃", 15.2. "וַיֹּאמֶר שָׁאוּל אֶל־שְׁמוּאֵל אֲשֶׁר שָׁמַעְתִּי בְּקוֹל יְהוָה וָאֵלֵךְ בַּדֶּרֶךְ אֲשֶׁר־שְׁלָחַנִי יְהוָה וָאָבִיא אֶת־אֲגַג מֶלֶךְ עֲמָלֵק וְאֶת־עֲמָלֵק הֶחֱרַמְתִּי׃", 15.2. "כֹּה אָמַר יְהוָה צְבָאוֹת פָּקַדְתִּי אֵת אֲשֶׁר־עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל אֲשֶׁר־שָׂם לוֹ בַּדֶּרֶךְ בַּעֲלֹתוֹ מִמִּצְרָיִם׃", 16.18. "וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃", 17.12. "וְדָוִד בֶּן־אִישׁ אֶפְרָתִי הַזֶּה מִבֵּית לֶחֶם יְהוּדָה וּשְׁמוֹ יִשַׁי וְלוֹ שְׁמֹנָה בָנִים וְהָאִישׁ בִּימֵי שָׁאוּל זָקֵן בָּא בַאֲנָשִׁים׃", 19.17. "וַיֹּאמֶר שָׁאוּל אֶל־מִיכַל לָמָּה כָּכָה רִמִּיתִנִי וַתְּשַׁלְּחִי אֶת־אֹיְבִי וַיִּמָּלֵט וַתֹּאמֶר מִיכַל אֶל־שָׁאוּל הוּא־אָמַר אֵלַי שַׁלְּחִנִי לָמָה אֲמִיתֵךְ׃", 19.21. "וַיַּגִּדוּ לְשָׁאוּל וַיִּשְׁלַח מַלְאָכִים אֲחֵרִים וַיִּתְנַבְּאוּ גַּם־הֵמָּה וַיֹּסֶף שָׁאוּל וַיִּשְׁלַח מַלְאָכִים שְׁלִשִׁים וַיִּתְנַבְּאוּ גַּם־הֵמָּה׃", 19.22. "וַיֵּלֶךְ גַּם־הוּא הָרָמָתָה וַיָּבֹא עַד־בּוֹר הַגָּדוֹל אֲשֶׁר בַּשֶּׂכוּ וַיִּשְׁאַל וַיֹּאמֶר אֵיפֹה שְׁמוּאֵל וְדָוִד וַיֹּאמֶר הִנֵּה בנוית [בְּנָיוֹת] בָּרָמָה׃", 19.23. "וַיֵּלֶךְ שָׁם אֶל־נוית [נָיוֹת] בָּרָמָה וַתְּהִי עָלָיו גַּם־הוּא רוּחַ אֱלֹהִים וַיֵּלֶךְ הָלוֹךְ וַיִּתְנַבֵּא עַד־בֹּאוֹ בנוית [בְּנָיוֹת] בָּרָמָה׃", 19.24. "וַיִּפְשַׁט גַּם־הוּא בְּגָדָיו וַיִּתְנַבֵּא גַם־הוּא לִפְנֵי שְׁמוּאֵל וַיִּפֹּל עָרֹם כָּל־הַיּוֹם הַהוּא וְכָל־הַלָּיְלָה עַל־כֵּן יֹאמְרוּ הֲגַם שָׁאוּל בַּנְּבִיאִם׃", 25.25. "אַל־נָא יָשִׂים אֲדֹנִי אֶת־לִבּוֹ אֶל־אִישׁ הַבְּלִיַּעַל הַזֶּה עַל־נָבָל כִּי כִשְׁמוֹ כֶּן־הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ וַאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת־נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָחְתָּ׃", 28.8. "וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־[קָסֳמִי־] נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 29.1. "וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת־כָּל־מַחֲנֵיהֶם אֲפֵקָה וְיִשְׂרָאֵל חֹנִים בַּעַיִן אֲשֶׁר בְּיִזְרְעֶאל׃", 29.1. "וְעַתָּה הַשְׁכֵּם בַּבֹּקֶר וְעַבְדֵי אֲדֹנֶיךָ אֲשֶׁר־בָּאוּ אִתָּךְ וְהִשְׁכַּמְתֶּם בַּבֹּקֶר וְאוֹר לָכֶם וָלֵכוּ׃", 31.13. "וַיִּקְחוּ אֶת־עַצְמֹתֵיהֶם וַיִּקְבְּרוּ תַחַת־הָאֶשֶׁל בְּיָבֵשָׁה וַיָּצֻמוּ שִׁבְעַת יָמִים׃", | 1.1. "Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:", 1.2. "and he had two wives; the name of the one was Ĥanna, and the name of the other Peninna: and Peninna had children, but Ĥanna had no children.", 1.7. "And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat.", 1.8. "Then Elqana her husband said to her, Ĥanna, why dost thou weep? and why dost thou not eat? and why is thy heart grieved? am I not better to thee than ten sons?", 1.11. "And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.", 1.19. "And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Rama: and Elqana had intimacy with Ĥanna his wife; and the Lord remembered her.", 2.2. "There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.", 4.11. "And the ark of God was taken; and the two sons of ῾Eli, Ĥofni and Pineĥas, were slain.", 7.3. "And Shemu᾽el spoke to all the house of Yisra᾽el, saying, If you return to the Lord with all your hearts, then put away the foreign gods and the ῾Ashtarot from among you, and direct your hearts to the Lord, and serve him only: and he will deliver you out of the hand of the Pelishtim.", 10.5. "After that thou shalt come to the hill of God, where the garrisons of the Pelishtim are, and it shall come to pass, when thou art come there to the city, that thou shalt meet a band of prophets coming down from the high place with a lute, and a timbrel, and a pipe, and a lyre, before them; and they shall prophesy:", 10.6. "and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.", 10.10. "And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them.", 10.11. "And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What has happened to the son of Qish? Is Sha᾽ul also one of the prophets?", 10.12. "And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Sha᾽ul also one of the prophets?", 10.13. "And when he had made an end of prophesying, he came to the high place.", 13.19. "Now there was no smith found throughout all the land of Yisra᾽el: for the Pelishtim said, Lest the Hebrews make them swords or spears:", 15.2. "Thus says the Lord of hosts, I remember that which ῾Amaleq did to Yisra᾽el, how he laid wait for him in the way, when he came up from Miżrayim.", 16.18. "Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.", 17.12. "Now David was the son of that Efrati of Bet-leĥem-yehuda, whose name was Yishay; and he had eight sons: and the man was old in the days of Sha᾽ul, an aged man.", 19.17. "And Sha᾽ul said to Mikhal, Why hast thou deceived me so, and sent away my enemy, that he is escaped? And Mikhal answered Sha᾽ul, He said to me, Let me go; why should I kill thee?", 19.20. "And Sha᾽ul sent messengers to take David: and when they saw the band of the prophets prophesying, and Shemu᾽el stationed over them, the spirit of God came upon the messengers of Sha᾽ul, and they also prophesied.", 19.21. "And when it was told Sha᾽ul, he sent other messengers, and they prophesied likewise. And Sha᾽ul sent messengers again the third time, and they prophesied also.", 19.22. "Then he went himself to Rama, and came to the great pit that is in Sekhu: and he asked and said, Where are Shemu᾽el and David? And someone said, Behold, they are at Nayot in Rama. And he went there to Nayot in Rama:", 19.23. "and the spirit of God was upon him also, and he went on, prophesying, until he came to Nayot in Rama.", 19.24. "And he even stripped off his clothes, and he himself prophesied before Shemu᾽el, and lay down naked all that day and all that night. Therefore they say, Is Sha᾽ul also one of the prophets?", 25.25. "Let not my lord, I pray thee, take heed of this worthless fellow, Naval: for as his name is, so is he; Naval is his name, and folly is with him: but I thy handmaid did not see the young men of my lord, whom thou didst send.", 28.8. "And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.", 28.17. "And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:", 29.1. "Now the Pelishtim gathered together all their camps to Afeq: and Yisra᾽el pitched by the spring which is in Yizre῾el.", 31.13. "And they took their bones, and buried them under a tamarisk tree at Yavesh, and fasted seven days.", |
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26. Hebrew Bible, 2 Kings, 4.21, 4.34-4.35, 4.49, 5.2, 5.4, 6.13, 6.23, 8.3, 10.1, 10.10, 10.27, 12.3-12.6, 12.17, 16.6, 18.21, 18.24, 22.14-22.20, 23.8, 23.29-23.34, 24.12-24.16, 25.8-25.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Feldman (2006), Judaism and Hellenism Reconsidered, 511; Gera (2014), Judith, 166, 273, 292; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53, 107, 108; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32; Levison (2009), Filled with the Spirit, 57; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 215; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151; Stuckenbruck (2007), 1 Enoch 91-108, 117; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 147| 4.21. "וַתַּעַל וַתַּשְׁכִּבֵהוּ עַל־מִטַּת אִישׁ הָאֱלֹהִים וַתִּסְגֹּר בַּעֲדוֹ וַתֵּצֵא׃", 4.34. "וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃", 4.35. "וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃", 5.2. "וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה׃", 5.2. "וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן׃", 5.4. "וַיָּבֹא וַיַּגֵּד לַאדֹנָיו לֵאמֹר כָּזֹאת וְכָזֹאת דִּבְּרָה הַנַּעֲרָה אֲשֶׁר מֵאֶרֶץ יִשְׂרָאֵל׃", 6.13. "וַיֹּאמֶר לְכוּ וּרְאוּ אֵיכֹה הוּא וְאֶשְׁלַח וְאֶקָּחֵהוּ וַיֻּגַּד־לוֹ לֵאמֹר הִנֵּה בְדֹתָן׃", 6.23. "וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃", 8.3. "וַיְהִי מִקְצֵה שֶׁבַע שָׁנִים וַתָּשָׁב הָאִשָּׁה מֵאֶרֶץ פְּלִשְׁתִּים וַתֵּצֵא לִצְעֹק אֶל־הַמֶּלֶךְ אֶל־בֵּיתָהּ וְאֶל־שָׂדָהּ׃", 10.1. "דְּעוּ אֵפוֹא כִּי לֹא יִפֹּל מִדְּבַר יְהוָה אַרְצָה אֲשֶׁר־דִּבֶּר יְהוָה עַל־בֵּית אַחְאָב וַיהוָה עָשָׂה אֵת אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ אֵלִיָּהוּ׃", 10.1. "וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן וַיִּכְתֹּב יֵהוּא סְפָרִים וַיִּשְׁלַח שֹׁמְרוֹן אֶל־שָׂרֵי יִזְרְעֶאל הַזְּקֵנִים וְאֶל־הָאֹמְנִים אַחְאָב לֵאמֹר׃", 10.27. "וַיִּתְּצוּ אֵת מַצְּבַת הַבָּעַל וַיִּתְּצוּ אֶת־בֵּית הַבַּעַל וַיְשִׂמֻהוּ למחראות [לְמוֹצָאוֹת] עַד־הַיּוֹם׃", 12.3. "וַיַּעַשׂ יְהוֹאָשׁ הַיָּשָׁר בְּעֵינֵי יְהוָה כָּל־יָמָיו אֲשֶׁר הוֹרָהוּ יְהוֹיָדָע הַכֹּהֵן׃", 12.4. "רַק הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃", 12.5. "וַיֹּאמֶר יְהוֹאָשׁ אֶל־הַכֹּהֲנִים כֹּל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר־יוּבָא בֵית־יְהוָה כֶּסֶף עוֹבֵר אִישׁ כֶּסֶף נַפְשׁוֹת עֶרְכּוֹ כָּל־כֶּסֶף אֲשֶׁר יַעֲלֶה עַל לֶב־אִישׁ לְהָבִיא בֵּית יְהוָה׃", 12.6. "יִקְחוּ לָהֶם הַכֹּהֲנִים אִישׁ מֵאֵת מַכָּרוֹ וְהֵם יְחַזְּקוּ אֶת־בֶּדֶק הַבַּיִת לְכֹל אֲשֶׁר־יִמָּצֵא שָׁם בָּדֶק׃", 12.17. "כֶּסֶף אָשָׁם וְכֶסֶף חַטָּאוֹת לֹא יוּבָא בֵּית יְהוָה לַכֹּהֲנִים יִהְיוּ׃", 16.6. "בָּעֵת הַהִיא הֵשִׁיב רְצִין מֶלֶךְ־אֲרָם אֶת־אֵילַת לַאֲרָם וַיְנַשֵּׁל אֶת־הַיְהוּדִים מֵאֵילוֹת וארמים [וַאֲדוֹמִים] בָּאוּ אֵילַת וַיֵּשְׁבוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 18.21. "עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃", 18.24. "וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃", 22.14. "וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃", 22.15. "וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃", 22.16. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃", 22.17. "תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃", 22.18. "וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃", 22.19. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃", 23.8. "וַיָּבֵא אֶת־כָּל־הַכֹּהֲנִים מֵעָרֵי יְהוּדָה וַיְטַמֵּא אֶת־הַבָּמוֹת אֲשֶׁר קִטְּרוּ־שָׁמָּה הַכֹּהֲנִים מִגֶּבַע עַד־בְּאֵר שָׁבַע וְנָתַץ אֶת־בָּמוֹת הַשְּׁעָרִים אֲשֶׁר־פֶּתַח שַׁעַר יְהוֹשֻׁעַ שַׂר־הָעִיר אֲשֶׁר־עַל־שְׂמֹאול אִישׁ בְּשַׁעַר הָעִיר׃", 23.29. "בְּיָמָיו עָלָה פַרְעֹה נְכֹה מֶלֶךְ־מִצְרַיִם עַל־מֶלֶךְ אַשּׁוּר עַל־נְהַר־פְּרָת וַיֵּלֶךְ הַמֶּלֶךְ יֹאשִׁיָּהוּ לִקְרָאתוֹ וַיְמִיתֵהוּ בִּמְגִדּוֹ כִּרְאֹתוֹ אֹתוֹ׃", 23.31. "בֶּן־עֶשְׂרִים וְשָׁלֹשׁ שָׁנָה יְהוֹאָחָז בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ חֲמוּטַל בַּת־יִרְמְיָהוּ מִלִּבְנָה׃", 23.32. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשׂוּ אֲבֹתָיו׃", 23.33. "וַיַּאַסְרֵהוּ פַרְעֹה נְכֹה בְרִבְלָה בְּאֶרֶץ חֲמָת במלך [מִמְּלֹךְ] בִּירוּשָׁלִָם וַיִּתֶּן־עֹנֶשׁ עַל־הָאָרֶץ מֵאָה כִכַּר־כֶּסֶף וְכִכַּר זָהָב׃", 23.34. "וַיַּמְלֵךְ פַּרְעֹה נְכֹה אֶת־אֶלְיָקִים בֶּן־יֹאשִׁיָּהוּ תַּחַת יֹאשִׁיָּהוּ אָבִיו וַיַּסֵּב אֶת־שְׁמוֹ יְהוֹיָקִים וְאֶת־יְהוֹאָחָז לָקָח וַיָּבֹא מִצְרַיִם וַיָּמָת שָׁם׃", 24.12. "וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃", 24.13. "וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 24.14. "וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃", 24.15. "וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃", 24.16. "וְאֵת כָּל־אַנְשֵׁי הַחַיִל שִׁבְעַת אֲלָפִים וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף הַכֹּל גִּבּוֹרִים עֹשֵׂי מִלְחָמָה וַיְבִיאֵם מֶלֶךְ־בָּבֶל גּוֹלָה בָּבֶלָה׃", 25.8. "וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃", 25.9. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃", 25.11. "וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עַל־הַמֶּלֶךְ בָּבֶל וְאֵת יֶתֶר הֶהָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃", 25.12. "וּמִדַּלַּת הָאָרֶץ הִשְׁאִיר רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃", 25.13. "וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃", 25.14. "וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃", 25.15. "וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃", 25.16. "הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃", 25.17. "שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃", 25.18. "וַיִּקַּח רַב־טַבָּחִים אֶת־שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת־צְפַנְיָהוּ כֹּהֵן מִשְׁנֶה וְאֶת־שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף׃", 25.19. "וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲשֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃", 25.21. "וַיַּךְ אֹתָם מֶלֶךְ בָּבֶל וַיְמִיתֵם בְּרִבְלָה בְּאֶרֶץ חֲמָת וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ׃", 25.22. "וְהָעָם הַנִּשְׁאָר בְּאֶרֶץ יְהוּדָה אֲשֶׁר הִשְׁאִיר נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּפְקֵד עֲלֵיהֶם אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן׃", 25.23. "וַיִּשְׁמְעוּ כָל־שָׂרֵי הַחֲיָלִים הֵמָּה וְהָאֲנָשִׁים כִּי־הִפְקִיד מֶלֶךְ־בָּבֶל אֶת־גְּדַלְיָהוּ וַיָּבֹאוּ אֶל־גְּדַלְיָהוּ הַמִּצְפָּה וְיִשְׁמָעֵאל בֶּן־נְתַנְיָה וְיוֹחָנָן בֶּן־קָרֵחַ וּשְׂרָיָה בֶן־תַּנְחֻמֶת הַנְּטֹפָתִי וְיַאֲזַנְיָהוּ בֶּן־הַמַּעֲכָתִי הֵמָּה וְאַנְשֵׁיהֶם׃", 25.24. "וַיִּשָּׁבַע לָהֶם גְּדַלְיָהוּ וּלְאַנְשֵׁיהֶם וַיֹּאמֶר לָהֶם אַל־תִּירְאוּ מֵעַבְדֵי הַכַּשְׂדִּים שְׁבוּ בָאָרֶץ וְעִבְדוּ אֶת־מֶלֶךְ בָּבֶל וְיִטַב לָכֶם׃", 25.25. "וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶּן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ וַיַּכּוּ אֶת־גְּדַלְיָהוּ וַיָּמֹת וְאֶת־הַיְּהוּדִים וְאֶת־הַכַּשְׂדִּים אֲשֶׁר־הָיוּ אִתּוֹ בַּמִּצְפָּה׃", 25.26. "וַיָּקֻמוּ כָל־הָעָם מִקָּטֹן וְעַד־גָּדוֹל וְשָׂרֵי הַחֲיָלִים וַיָּבֹאוּ מִצְרָיִם כִּי יָרְאוּ מִפְּנֵי כַשְׂדִּים׃", | 4.21. "And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out.", 4.34. "And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm.", 4.35. "Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes.", 5.2. "And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.", 5.4. "And he went in, and told his lord, saying: ‘Thus and thus said the maid that is of the land of Israel.’", 6.13. "And he said: ‘Go and see where he is, that I may send and fetch him.’ And it was told him, saying: ‘Behold, he is in Dothan.’", 6.23. "And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.", 8.3. "And it came to pass at the seven years’end, that the woman returned out of the land of the Philistines; and she went forth to cry unto the king for her house and for her land.", 10.1. "Now Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, even the elders, and unto them that brought up [the sons of] Ahab, saying:", 10.10. "Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spoke concerning the house of Ahab; for the LORD hath done that which He spoke by His servant Elijah.’", 10.27. "And they broke down the pillar of Baal, and broke down the house of Baal, and made it a draught-house, unto this day.", 12.3. "And Jehoash did that which was right in the eyes of the LORD all his days wherein Jehoiada the priest instructed him.", 12.4. "Howbeit the high places were not taken away; the people still sacrificed and offered in the high places.", 12.5. "And Jehoash said to the priests: ‘All the money of the hallowed things that is brought into the house of the LORD, in current money, the money of the persons for whom each man is rated, all the money that cometh into any man’s heart to bring into the house of the LORD,", 12.6. "let the priests take it to them, every man from him that bestoweth it upon him; and they shall repair the breaches of the house, wheresoever any breach shall be found.’", 12.17. "The forfeit money, and the sin money, was not brought into the house of the LORD; it was the priests.", 16.6. "At that time Rezin king of Aram recovered Elath to Aram, and drove the Jews from Elath; and the Edomites came to Elath, and dwelt there, unto this day.", 18.21. "Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him.", 18.24. "How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!", 22.14. "So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her.", 22.15. "And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:", 22.16. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;", 22.17. "because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched.", 22.18. "But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,", 22.19. "because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD.", 22.20. "Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king.", 23.8. "And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand as he entered the gate of the city.", 23.29. "In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and he slew him at Megiddo, when he had seen him.", 23.30. "And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead.", 23.31. "Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem; and his mother’s name was Hamutal the daughter of Jeremiah of Libnah.", 23.32. "And he did that which was evil in the sight of the LORD, according to all that his fathers had done.", 23.33. "And Pharaoh-necoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a fine of a hundred talents of silver, and a talent of gold.", 23.34. "And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away; and he came to Egypt, and died there.", 24.12. "And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign.", 24.13. "And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.", 24.14. "And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land.", 24.15. "And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.", 24.16. "And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon.", 25.8. "Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem.", 25.9. "And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire.", 25.10. "And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about.", 25.11. "And the residue of the people that were left in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive.", 25.12. "But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen.", 25.13. "And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon.", 25.14. "And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away.", 25.15. "And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away.", 25.16. "The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.", 25.17. "The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network.", 25.18. "And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door;", 25.19. "and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city.", 25.20. "And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.", 25.21. "And the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.", 25.22. "And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor.", 25.23. "Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Joha the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite and Jaazaniah the son of the Maacathite, they and their men.", 25.24. "And Gedaliah swore to them and to their men, and said unto them: ‘Fear not because of the servants of the Chaldeans; dwell in the land, and serve the king of Babylon, and it shall be well with you.’", 25.25. "But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldeans that were with him at Mizpah.", 25.26. "And all the people, both small and great, and the captains of the forces, arose, and came to Egypt; for they were afraid of the Chaldeans.", |
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27. Hebrew Bible, 2 Samuel, 1.12, 3.12, 3.35, 6.20, 11.2, 11.5, 11.21, 12.1, 12.16-12.23, 14.2, 19.8-19.9, 20.1, 20.16, 20.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tamar, judah’s daughter in law •judah the prince (hanasi), rabbi •r. judah i (the prince), i •judah (amora) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Gera (2014), Judith, 264, 273, 292, 328, 331, 380, 472; Katzoff (2019), On Jews in the Roman World: Collected Studies. 279; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 1.12. "וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃", 3.12. "וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל־דָּוִד תחתו [תַּחְתָּיו] לֵאמֹר לְמִי־אָרֶץ לֵאמֹר כָּרְתָה בְרִיתְךָ אִתִּי וְהִנֵּה יָדִי עִמָּךְ לְהָסֵב אֵלֶיךָ אֶת־כָּל־יִשְׂרָאֵל׃", 3.35. "וַיָּבֹא כָל־הָעָם לְהַבְרוֹת אֶת־דָּוִד לֶחֶם בְּעוֹד הַיּוֹם וַיִּשָּׁבַע דָּוִד לֵאמֹר כֹּה יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יֹסִיף כִּי אִם־לִפְנֵי בוֹא־הַשֶּׁמֶשׁ אֶטְעַם־לֶחֶם אוֹ כָל־מְאוּמָה׃", 11.2. "וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃", 11.2. "וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃", 11.5. "וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃", 11.21. "מִי־הִכָּה אֶת־אֲבִימֶלֶךְ בֶּן־יְרֻבֶּשֶׁת הֲלוֹא־אִשָּׁה הִשְׁלִיכָה עָלָיו פֶּלַח רֶכֶב מֵעַל הַחוֹמָה וַיָּמָת בְּתֵבֵץ לָמָּה נִגַּשְׁתֶּם אֶל־הַחוֹמָה וְאָמַרְתָּ גַּם עַבְדְּךָ אוּרִיָּה הַחִתִּי מֵת׃", 12.1. "וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃", 12.1. "וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃", 12.16. "וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃", 12.17. "וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃", 12.18. "וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃", 12.19. "וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃", 12.21. "וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃", 12.22. "וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני [וְחַנַּנִי] יְהוָה וְחַי הַיָּלֶד׃", 12.23. "וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃", 14.2. "לְבַעֲבוּר סַבֵּב אֶת־פְּנֵי הַדָּבָר עָשָׂה עַבְדְּךָ יוֹאָב אֶת־הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת־כָּל־אֲשֶׁר בָּאָרֶץ׃", 14.2. "וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶר אֵלֶיהָ הִתְאַבְּלִי־נָא וְלִבְשִׁי־נָא בִגְדֵי־אֵבֶל וְאַל־תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶה יָמִים רַבִּים מִתְאַבֶּלֶת עַל־מֵת׃", 19.8. "וְעַתָּה קוּם צֵא וְדַבֵּר עַל־לֵב עֲבָדֶיךָ כִּי בַיהוָה נִשְׁבַּעְתִּי כִּי־אֵינְךָ יוֹצֵא אִם־יָלִין אִישׁ אִתְּךָ הַלַּיְלָה וְרָעָה לְךָ זֹאת מִכָּל־הָרָעָה אֲשֶׁר־בָּאָה עָלֶיךָ מִנְּעֻרֶיךָ עַד־עָתָּה׃", 19.9. "וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּלְכָל־הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל־הָעָם לִפְנֵי הַמֶּלֶךְ וְיִשְׂרָאֵל נָס אִישׁ לְאֹהָלָיו׃", 20.1. "וַעֲמָשָׂא לֹא־נִשְׁמַר בַּחֶרֶב אֲשֶׁר בְּיַד־יוֹאָב וַיַּכֵּהוּ בָהּ אֶל־הַחֹמֶשׁ וַיִּשְׁפֹּךְ מֵעָיו אַרְצָה וְלֹא־שָׁנָה לוֹ וַיָּמֹת וְיוֹאָב וַאֲבִישַׁי אָחִיו רָדַף אַחֲרֵי שֶׁבַע בֶּן־בִּכְרִי׃", 20.1. "וְשָׁם נִקְרָא אִישׁ בְּלִיַּעַל וּשְׁמוֹ שֶׁבַע בֶּן־בִּכְרִי אִישׁ יְמִינִי וַיִּתְקַע בַּשֹּׁפָר וַיֹּאמֶר אֵין־לָנוּ חֵלֶק בְּדָוִד וְלֹא נַחֲלָה־לָנוּ בְּבֶן־יִשַׁי אִישׁ לְאֹהָלָיו יִשְׂרָאֵל׃", 20.16. "וַתִּקְרָא אִשָּׁה חֲכָמָה מִן־הָעִיר שִׁמְעוּ שִׁמְעוּ אִמְרוּ־נָא אֶל־יוֹאָב קְרַב עַד־הֵנָּה וַאֲדַבְּרָה אֵלֶיךָ׃", 20.22. "וַתָּבוֹא הָאִשָּׁה אֶל־כָּל־הָעָם בְּחָכְמָתָהּ וַיִּכְרְתוּ אֶת־רֹאשׁ שֶׁבַע בֶּן־בִּכְרִי וַיַּשְׁלִכוּ אֶל־יוֹאָב וַיִּתְקַע בַּשּׁוֹפָר וַיָּפֻצוּ מֵעַל־הָעִיר אִישׁ לְאֹהָלָיו וְיוֹאָב שָׁב יְרוּשָׁלִַם אֶל־הַמֶּלֶךְ׃", | 1.12. "and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword.", 3.12. "And Avner sent messengers to David from his place, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring all Yisra᾽el round to thee.", 3.35. "And all the people came to cause David to eat bread while it was yet day, but David swore, saying, So do God to me, and more also, if I taste bread, or anything else, till the sun be down.", 6.20. "Then David returned to bless his household. And Mikhal the daughter of Sha᾽ul came out to meet David, and said, How glorious was the king of Yisra᾽el today, in that he uncovered himself today in the eyes of the handmaids of his servants, as one of the low fellows shamelessly uncovers himself!", 11.2. "And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon.", 11.5. "And the woman conceived, and sent and told David, and said, I am with child.", 11.21. "Who smote Avimelekh the son of Yerubbeshet? did not a woman cast an upper millstone upon him from the wall, that he died in Teveż? why did you go so near the wall? then say thou, Thy servant Uriyya the Ĥittite is dead also.", 12.1. "And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.", 12.16. "David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground.", 12.17. "And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them.", 12.18. "And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief?", 12.19. "But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead.", 12.20. "Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat.", 12.21. "Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.", 12.22. "And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live?", 12.23. "But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.", 14.2. "And Yo᾽av sent to Teqo῾a, and fetched from there a wise woman, and said to her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and do not anoint thyself with oil, but be as a woman that had a long time mourned for the dead:", 19.8. "Now therefore arise, go out, and speak comfortably to thy servants: for I swear by the Lord, if thou go not out, not one will lodge with thee this night: and that will be worse to thee than all the evil that befell thee from thy youth until now.", 19.9. "Then the king arose, and sat in the gate. And they told all the people, saying, Behold, the king sits in the gate. And all the people came before the king: for Yisra᾽el had fled every man to his tent.", 20.1. "And there happened to be there a worthless man, whose name was Sheva, the son of Bikhri, a Benyeminite: and he blew the shofar and said, We have no part in David, neither have we inheritance in the son of Yishay: every man to his tents, O Yisra᾽el.", 20.16. "Then cried a wise woman out of the city, Hear, hear; say, I pray you, to Yo᾽av, Come near here; that I may speak with thee.", 20.22. "Then the woman went to all the people in her wisdom. And they cut off the head of Sheva the son of Bikhri, and cast it out to Yo᾽av. And he blew on the shofar, and they retired from the city, every man to his tent. And Yo᾽av returned to Yerushalayim to the king.", |
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28. Hebrew Bible, Amos, 3.15, 4.13, 9.6-9.7 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •judah (amora) •r. judah the prince •judah bar simon (r.) •tamar and judah Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 67, 68, 97, 101, 102, 103, 104, 105, 159; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 381; Gruen (2011), Rethinking the Other in Antiquity, 289| 3.15. "וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃", 4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", 9.6. "הַבּוֹנֶה בַשָּׁמַיִם מעלותו [מַעֲלוֹתָיו] וַאֲגֻדָּתוֹ עַל־אֶרֶץ יְסָדָהּ הַקֹּרֵא לְמֵי־הַיָּם וַיִּשְׁפְּכֵם עַל־פְּנֵי הָאָרֶץ יְהוָה שְׁמוֹ׃", 9.7. "הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה הֲלוֹא אֶת־יִשְׂרָאֵל הֶעֱלֵיתִי מֵאֶרֶץ מִצְרַיִם וּפְלִשְׁתִּיִּים מִכַּפְתּוֹר וַאֲרָם מִקִּיר׃", | 3.15. "And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD.", 4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", 9.6. "It is He that buildeth His upper chambers in the heaven, And hath founded His vault upon the earth; He that calleth for the waters of the sea, And poureth them out upon the face of the earth; The LORD is His name.", 9.7. "Are ye not as the children of the Ethiopians unto Me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt, And the Philistines from Caphtor, And Aram from Kir?", |
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29. Hebrew Bible, Lamentations, 1.6, 2.3, 3.23, 4.2, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •judah bar simon (r.) •judah b. pazzi (r.) •alexandria, judah ha-levi’s poetry and •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 181, 201, 380, 381; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 541, 543| 1.6. "וַיֵּצֵא מן־בת־[מִבַּת־] צִיּוֹן כָּל־הֲדָרָהּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא־מָצְאוּ מִרְעֶה וַיֵּלְכוּ בְלֹא־כֹחַ לִפְנֵי רוֹדֵף׃", 2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 3.23. "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ׃", 4.2. "בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יוֹצֵר׃", 4.2. "רוּחַ אַפֵּינוּ מְשִׁיחַ יְהוָה נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", | 1.6. "And gone is from the daughter of Zion all her splendor; her princes were like harts who did not find pasture and they departed without strength before [their] pursuer.", 2.3. "He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.", 3.23. "They are new every morning; Great is Thy faithfulness.", 4.2. "The precious sons of Zion, Comparable to fine gold, How are they esteemed as earthen pitchers, The work of the hands of the potter!", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", |
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30. Hebrew Bible, Judges, 1.27, 2.6, 3.5-3.7, 3.9-3.10, 4.6, 4.9, 4.18, 4.22, 5.19-5.20, 6.25-6.32, 6.34, 6.38, 9.50-9.54, 10.16, 11.30-11.31, 11.34-11.40, 14.16-14.18, 16.16, 16.18, 16.28-16.30, 21.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 510; Gera (2014), Judith, 166, 273, 292, 377, 380, 472; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53; Levison (2009), Filled with the Spirit, 42, 57, 162| 1.27. "וְלֹא־הוֹרִישׁ מְנַשֶּׁה אֶת־בֵּית־שְׁאָן וְאֶת־בְּנוֹתֶיהָ וְאֶת־תַּעְנַךְ וְאֶת־בְּנֹתֶיהָ וְאֶת־ישב [יֹשְׁבֵי] דוֹר וְאֶת־בְּנוֹתֶיהָ וְאֶת־יוֹשְׁבֵי יִבְלְעָם וְאֶת־בְּנֹתֶיהָ וְאֶת־יוֹשְׁבֵי מְגִדּוֹ וְאֶת־בְּנוֹתֶיהָ וַיּוֹאֶל הַכְּנַעֲנִי לָשֶׁבֶת בָּאָרֶץ הַזֹּאת׃", 2.6. "וַיְשַׁלַּח יְהוֹשֻׁעַ אֶת־הָעָם וַיֵּלְכוּ בְנֵי־יִשְׂרָאֵל אִישׁ לְנַחֲלָתוֹ לָרֶשֶׁת אֶת־הָאָרֶץ׃", 3.5. "וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.6. "וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃", 3.7. "וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָאֲשֵׁרוֹת׃", 3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", 4.6. "וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן־אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי וַתֹּאמֶר אֵלָיו הֲלֹא צִוָּה יְהוָה אֱלֹהֵי־יִשְׂרָאֵל לֵךְ וּמָשַׁכְתָּ בְּהַר תָּבוֹר וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים אִישׁ מִבְּנֵי נַפְתָּלִי וּמִבְּנֵי זְבֻלוּן׃", 4.9. "וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִהְיֶה תִּפְאַרְתְּךָ עַל־הַדֶּרֶךְ אֲשֶׁר אַתָּה הוֹלֵךְ כִּי בְיַד־אִשָּׁה יִמְכֹּר יְהוָה אֶת־סִיסְרָא וַתָּקָם דְּבוֹרָה וַתֵּלֶך עִם־בָּרָק קֶדְשָׁה׃", 4.18. "וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל־תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָה׃", 4.22. "וְהִנֵּה בָרָק רֹדֵף אֶת־סִיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתוֹ׃", 5.19. "בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל־מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ׃", 6.25. "וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר לוֹ יְהוָה קַח אֶת־פַּר־הַשּׁוֹר אֲשֶׁר לְאָבִיךָ וּפַר הַשֵּׁנִי שֶׁבַע שָׁנִים וְהָרַסְתָּ אֶת־מִזְבַּח הַבַּעַל אֲשֶׁר לְאָבִיךָ וְאֶת־הָאֲשֵׁרָה אֲשֶׁר־עָלָיו תִּכְרֹת׃", 6.26. "וּבָנִיתָ מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ עַל רֹאשׁ הַמָּעוֹז הַזֶּה בַּמַּעֲרָכָה וְלָקַחְתָּ אֶת־הַפָּר הַשֵּׁנִי וְהַעֲלִיתָ עוֹלָה בַּעֲצֵי הָאֲשֵׁרָה אֲשֶׁר תִּכְרֹת׃", 6.27. "וַיִּקַּח גִּדְעוֹן עֲשָׂרָה אֲנָשִׁים מֵעֲבָדָיו וַיַּעַשׂ כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיְהִי כַּאֲשֶׁר יָרֵא אֶת־בֵּית אָבִיו וְאֶת־אַנְשֵׁי הָעִיר מֵעֲשׂוֹת יוֹמָם וַיַּעַשׂ לָיְלָה׃", 6.28. "וַיַּשְׁכִּימוּ אַנְשֵׁי הָעִיר בַּבֹּקֶר וְהִנֵּה נֻתַּץ מִזְבַּח הַבַּעַל וְהָאֲשֵׁרָה אֲשֶׁר־עָלָיו כֹּרָתָה וְאֵת הַפָּר הַשֵּׁנִי הֹעֲלָה עַל־הַמִּזְבֵּחַ הַבָּנוּי׃", 6.29. "וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ מִי עָשָׂה הַדָּבָר הַזֶּה וַיִּדְרְשׁוּ וַיְבַקְשׁוּ וַיֹּאמְרוּ גִּדְעוֹן בֶּן־יוֹאָשׁ עָשָׂה הַדָּבָר הַזֶּה׃", 6.31. "וַיֹּאמֶר יוֹאָשׁ לְכֹל אֲשֶׁר־עָמְדוּ עָלָיו הַאַתֶּם תְּרִיבוּן לַבַּעַל אִם־אַתֶּם תּוֹשִׁיעוּן אוֹתוֹ אֲשֶׁר יָרִיב לוֹ יוּמַת עַד־הַבֹּקֶר אִם־אֱלֹהִים הוּא יָרֶב לוֹ כִּי נָתַץ אֶת־מִזְבְּחוֹ׃", 6.32. "וַיִּקְרָא־לוֹ בַיּוֹם־הַהוּא יְרֻבַּעַל לֵאמֹר יָרֶב בּוֹ הַבַּעַל כִּי נָתַץ אֶת־מִזְבְּחוֹ׃", 6.34. "וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃", 6.38. "וַיְהִי־כֵן וַיַּשְׁכֵּם מִמָּחֳרָת וַיָּזַר אֶת־הַגִּזָּה וַיִּמֶץ טַל מִן־הַגִּזָּה מְלוֹא הַסֵּפֶל מָיִם׃", 9.51. "וּמִגְדַּל־עֹז הָיָה בְתוֹךְ־הָעִיר וַיָּנֻסוּ שָׁמָּה כָּל־הָאֲנָשִׁים וְהַנָּשִׁים וְכֹל בַּעֲלֵי הָעִיר וַיִּסְגְּרוּ בַּעֲדָם וַיַּעֲלוּ עַל־גַּג הַמִּגְדָּל׃", 9.52. "וַיָּבֹא אֲבִימֶלֶךְ עַד־הַמִּגְדָּל וַיִּלָּחֶם בּוֹ וַיִּגַּשׁ עַד־פֶּתַח הַמִּגְדָּל לְשָׂרְפוֹ בָאֵשׁ׃", 9.53. "וַתַּשְׁלֵךְ אִשָּׁה אַחַת פֶּלַח רֶכֶב עַל־רֹאשׁ אֲבִימֶלֶךְ וַתָּרִץ אֶת־גֻּלְגָּלְתּוֹ׃", 9.54. "וַיִּקְרָא מְהֵרָה אֶל־הַנַּעַר נֹשֵׂא כֵלָיו וַיֹּאמֶר לוֹ שְׁלֹף חַרְבְּךָ וּמוֹתְתֵנִי פֶּן־יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ וַיִּדְקְרֵהוּ נַעֲרוֹ וַיָּמֹת׃", 10.16. "וַיָּסִירוּ אֶת־אֱלֹהֵי הַנֵּכָר מִקִּרְבָּם וַיַּעַבְדוּ אֶת־יְהוָה וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל׃", 11.31. "וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃", 11.34. "וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃", 11.35. "וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃", 11.36. "וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃", 11.37. "וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי [וְרֵעוֹתָי׃]", 11.38. "וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃", 11.39. "וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃", 14.16. "וַתֵּבְךְּ אֵשֶׁת שִׁמְשׁוֹן עָלָיו וַתֹּאמֶר רַק־שְׂנֵאתַנִי וְלֹא אֲהַבְתָּנִי הַחִידָה חַדְתָּ לִבְנֵי עַמִּי וְלִי לֹא הִגַּדְתָּה וַיֹּאמֶר לָהּ הִנֵּה לְאָבִי וּלְאִמִּי לֹא הִגַּדְתִּי וְלָךְ אַגִּיד׃", 14.17. "וַתֵּבְךְּ עָלָיו שִׁבְעַת הַיָּמִים אֲשֶׁר־הָיָה לָהֶם הַמִּשְׁתֶּה וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיַּגֶּד־לָהּ כִּי הֱצִיקַתְהוּ וַתַּגֵּד הַחִידָה לִבְנֵי עַמָּהּ׃", 14.18. "וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃", 16.16. "וַיְהִי כִּי־הֵצִיקָה לּוֹ בִדְבָרֶיהָ כָּל־הַיָּמִים וַתְּאַלֲצֵהוּ וַתִּקְצַר נַפְשׁוֹ לָמוּת׃", 16.18. "וַתֵּרֶא דְלִילָה כִּי־הִגִּיד לָהּ אֶת־כָּל־לִבּוֹ וַתִּשְׁלַח וַתִּקְרָא לְסַרְנֵי פְלִשְׁתִּים לֵאמֹר עֲלוּ הַפַּעַם כִּי־הִגִּיד לה [לִי] אֶת־כָּל־לִבּוֹ וְעָלוּ אֵלֶיהָ סַרְנֵי פְלִשְׁתִּים וַיַּעֲלוּ הַכֶּסֶף בְּיָדָם׃", 16.28. "וַיִּקְרָא שִׁמְשׁוֹן אֶל־יְהוָה וַיֹּאמַר אֲדֹנָי יֱהֹוִה זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה הָאֱלֹהִים וְאִנָּקְמָה נְקַם־אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים׃", 16.29. "וַיִּלְפֹּת שִׁמְשׁוֹן אֶת־שְׁנֵי עַמּוּדֵי הַתָּוֶךְ אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם וַיִּסָּמֵךְ עֲלֵיהֶם אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ׃", 21.24. "וַיִּתְהַלְּכוּ מִשָּׁם בְּנֵי־יִשְׂרָאֵל בָּעֵת הַהִיא אִישׁ לְשִׁבְטוֹ וּלְמִשְׁפַּחְתּוֹ וַיֵּצְאוּ מִשָּׁם אִישׁ לְנַחֲלָתוֹ׃", | 1.27. "Neither did Menashshe drive out the inhabitants of Bet-she᾽an and its hamlets, nor Ta῾nakh and its hamlets, nor the inhabitants of Dor and its hamlets, nor the inhabitants of Yivle῾am and its hamlets, nor the inhabitants of Megiddo and its hamlets: but the Kena῾ani persisted in dwelling in that land.", 2.6. "And when Yehoshua had let the people go, the children of Yisra᾽el went every man to his inheritance to possess the land.", 3.5. "And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi:", 3.6. "and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.", 3.7. "And the children of Yisra᾽el did evil in the sight of the Lord, and forgot the Lord their God, and served the Ba῾alim and the Asherot.", 3.9. "And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.", 3.10. "And the spirit of the Lord came upon him, and he judged Yisra᾽el, and went out to war: and the Lord delivered Kushan-rish῾atayim, king of Aram, into his hand; and his hand prevailed against Kushan-rish῾atayim.", 4.6. "And she sent and called Baraq the son of Avino῾am out of Qedesh-naftali, and said to him, Has not the Lord God of Yisra᾽el commanded, saying, Go and gather your men to mount Tavor, and take with thee ten thousand men of the children of Naftali and of the children of Zevulun?", 4.9. "And she said, I will surely go with thee: however thou shalt scarcely attain honour on the journey that thou goest; for the Lord shall yield Sisera into the hand of a woman. And Devora arose, and went with Baraq to Qedesh.", 4.18. "And Ya᾽el went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; fear not. And when he had turned in to her into the tent, she covered him with a blanket.", 4.22. "And, behold, as Baraq pursued Sisera, Ya᾽el came out to meet him, and said to him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the peg in his temple.", 5.19. "The kings came and fought, then fought the kings of Kena῾an in Ta῾nakh by the waters of Megiddo; they took no gain of silver.", 5.20. "They fought from heaven; the stars in their courses fought against Sisera.", 6.25. "And it came to pass the same night, that the Lord said to him, Take thy father’s young bullock, and the second bullock of seven years old, and throw down the altar of Ba῾al that thy father has, and cut down the Ashera that is by it:", 6.26. "and build an altar to the Lord thy God upon the top of this strong point, on the level place, and take the second bullock, and offer a burnt sacrifice with the wood of the Ashera which thou shalt cut down.", 6.27. "Then Gid῾on took ten men of his servants, and did as the Lord had said to him: and since he feared his father’s household, and the men of the city, he could not do it by day, but he did it by night.", 6.28. "And when the men of the city arose early in the morning, behold, the altar of Ba῾al was pulled down, and the Ashera that was by it, was cut down, and the second bullock was offered upon the altar that was built.", 6.29. "And they said one to another, Who has done this thing? And when they inquired and asked, they said, Gid῾on the son of Yo᾽ash has done this thing.", 6.30. "Then the men of the city said to Yo᾽ash, Bring out thy son, that he may die: because he has pulled down the altar of Ba῾al, and because he has cut down the Ashera that was by it.", 6.31. "And Yo᾽ash said to all that stood against him, Will you plead on behalf of Ba῾al? will you save him? he that will plead for him, let him be put to death before morning: if he be a god, let him plead for himself, that his altar has been pulled down.", 6.32. "Therefore on that day he called him Yerubba῾al, saying, Let Ba῾al plead against him, because he has pulled down his altar.", 6.34. "But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him.", 6.38. "And it was so: for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water.", 9.50. "Then Avimelekh went to Teveż, and encamped against Teveż, and took it.", 9.51. "But there was a strong tower within the city, and all the men and women, and all they of the city fled there, and shut themselves in, and went up to the top of the tower.", 9.52. "And Avimelekh came to the tower, and fought against it, and approached right up to the door of the tower to burn it with fire.", 9.53. "And a woman cast an upper millstone upon Avimelekh’s head, and crushed his skull.", 9.54. "Then he called hastily to the lad, his armourbearer, and said to him, Draw thy sword, and slay me, so that men should not say of me, A woman slew him. And his lad pierced him, and he died.", 10.16. "And they put away the foreign gods from among them, and served the Lord: and his soul was grieved for the misery of Yisra᾽el.", 11.30. "And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands,", 11.31. "then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering.", 11.34. "And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.", 11.35. "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back.", 11.36. "And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon.", 11.37. "And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends.", 11.38. "And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains.", 11.39. "And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,", 11.40. "that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.", 14.16. "And Shimshon’s wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast propounded a riddle to the children of my people, and hast not told it me. And he said to her, Behold, I have not told it my father nor my mother and shall I tell it thee?", 14.17. "And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she harassed him: and she told the riddle to the children of her people.", 14.18. "And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle.", 16.16. "And it came to pass, when she harassed him daily with her words, and urged him, so that he was sick to death;", 16.18. "And when Delila saw that he had told her all his heart, she sent and called for the lords of the Pelishtim, saying, Come up this once, for he has shown me all his heart. Then the lords of the Pelishtim came up to her, and brought money in their hand.", 16.28. "And Shimshon called to the Lord, and said, O Lord God, remember me, I pray Thee, and strengthen me, I pray Thee, only this once, O God, that I may be avenged on the Pelishtim for one of my two eyes.", 16.29. "And Shimshon took hold of the two central pillars upon which the house stood, and he supported himself on them, on the one with his right hand, and on the other with his left.", 16.30. "And Shimshon said, Let me die with the Pelishtim. And he bowed with all his might; and the house fell upon the lords, and upon all the people that were in it. So the dead whom he slew at his death were more than those whom he slew in his life.", 21.24. "And the children of Yisra᾽el departed from there at that time, every man to his tribe and to his family, and they went out from there every man to his inheritance.", |
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31. Hebrew Bible, Joshua, 2.21, 3.15, 4.3, 4.24, 8.32, 9.4-9.5, 11.15, 15.8, 18.24, 22.25, 22.27-22.28, 22.34, 24.27-24.28, 24.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 28, 119; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 69, 70, 71, 73; Gera (2014), Judith, 166, 273, 328, 472; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126; Levison (2009), Filled with the Spirit, 57; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 42| 2.21. "וַתֹּאמֶר כְּדִבְרֵיכֶם כֶּן־הוּא וַתְּשַׁלְּחֵם וַיֵּלֵכוּ וַתִּקְשֹׁר אֶת־תִּקְוַת הַשָּׁנִי בַּחַלּוֹן׃", 3.15. "וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃", 4.3. "וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃", 4.24. "לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ אֶת־יַד יְהוָה כִּי חֲזָקָה הִיא לְמַעַן יְרָאתֶם אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 9.4. "וַיַּעֲשׂוּ גַם־הֵמָּה בְּעָרְמָה וַיֵּלְכוּ וַיִּצְטַיָּרוּ וַיִּקְחוּ שַׂקִּים בָּלִים לַחֲמוֹרֵיהֶם וְנֹאדוֹת יַיִן בָּלִים וּמְבֻקָּעִים וּמְצֹרָרִים׃", 9.5. "וּנְעָלוֹת בָּלוֹת וּמְטֻלָּאוֹת בְּרַגְלֵיהֶם וּשְׂלָמוֹת בָּלוֹת עֲלֵיהֶם וְכֹל לֶחֶם צֵידָם יָבֵשׁ הָיָה נִקֻּדִים׃", 11.15. "כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 15.8. "וְעָלָה הַגְּבוּל גֵּי בֶן־הִנֹּם אֶל־כֶּתֶף הַיְבוּסִי מִנֶּגֶב הִיא יְרוּשָׁלִָם וְעָלָה הַגְּבוּל אֶל־רֹאשׁ הָהָר אֲשֶׁר עַל־פְּנֵי גֵי־הִנֹּם יָמָּה אֲשֶׁר בִּקְצֵה עֵמֶק־רְפָאִים צָפֹנָה׃", 18.24. "וּכְפַר העמני [הָעַמֹּנָה] וְהָעָפְנִי וָגָבַע עָרִים שְׁתֵּים־עֶשְׂרֵה וְחַצְרֵיהֶן׃", 22.25. "וּגְבוּל נָתַן־יְהוָה בֵּינֵנוּ וּבֵינֵיכֶם בְּנֵי־רְאוּבֵן וּבְנֵי־גָד אֶת־הַיַּרְדֵּן אֵין־לָכֶם חֵלֶק בַּיהוָה וְהִשְׁבִּיתוּ בְנֵיכֶם אֶת־בָּנֵינוּ לְבִלְתִּי יְרֹא אֶת־יְהוָה׃", 22.27. "כִּי עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם וּבֵין דֹּרוֹתֵינוּ אַחֲרֵינוּ לַעֲבֹד אֶת־עֲבֹדַת יְהוָה לְפָנָיו בְּעֹלוֹתֵינוּ וּבִזְבָחֵינוּ וּבִשְׁלָמֵינוּ וְלֹא־יֹאמְרוּ בְנֵיכֶם מָחָר לְבָנֵינוּ אֵין־לָכֶם חֵלֶק בַּיהוָה׃", 22.28. "וַנֹּאמֶר וְהָיָה כִּי־יֹאמְרוּ אֵלֵינוּ וְאֶל־דֹּרֹתֵינוּ מָחָר וְאָמַרְנוּ רְאוּ אֶת־תַּבְנִית מִזְבַּח יְהוָה אֲשֶׁר־עָשׂוּ אֲבוֹתֵינוּ לֹא לְעוֹלָה וְלֹא לְזֶבַח כִּי־עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם׃", 22.34. "וַיִּקְרְאוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד לַמִּזְבֵּחַ כִּי עֵד הוּא בֵּינֹתֵינוּ כִּי יְהוָה הָאֱלֹהִים׃", 24.27. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃", 24.28. "וַיְשַׁלַּח יְהוֹשֻׁעַ אֶת־הָעָם אִישׁ לְנַחֲלָתוֹ׃", | 2.21. "And she said: ‘According unto your words, so be it.’ And she sent them away, and they departed; and she bound the scarlet line in the window.", 3.15. "and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—", 4.3. "and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’", 4.24. "that all the peoples of the earth may know the hand of the LORD, that it is mighty; that ye may fear the LORD your God for ever.’", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 9.4. "they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine skins, worn and rent and patched up;", 9.5. "and worn shoes and clouted upon their feet, and worn garments upon them; and all the bread of their provision was dry and was become crumbs.", 11.15. "As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses.", 15.8. "And the border went up by the Valley of the son of Hinnom unto the side of the Jebusite southward—the same is Jerusalem—and the border went up to the top of the mountain that lieth before the Valley of Hinnom westward, which is at the uttermost part of the vale of Rephaim northward.", 18.24. "and Chephar-ammonah, and Ophni, and Geba; twelve cities with their villages:", 22.25. "for the LORD hath made the Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in the LORD; so might your children make our children cease from fearing the LORD.", 22.27. "but it shall be a witness between us and you, and between our generations after us, that we may do the service of the LORD before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come: Ye have no portion in the LORD.", 22.28. "Therefore said we: It shall be, when they so say to us or to our generations in time to come, that we shall say: Behold the pattern of the altar of the LORD, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.", 22.34. "And the children of Reuben and the children of Gad called the altar—: ‘for it is a witness between us that the LORD is God.’", 24.27. "And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’", 24.28. "So Joshua sent the people away, every man unto his inheritance.", 24.30. "And they buried him in the border of his inheritance in Timnath-serah, which is in the hill-country of Ephraim, on the north of the mountain of Gaash.", |
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32. Hebrew Bible, Habakkuk, None (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 233| 3.15. "דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃", | 3.15. "Thou hast trodden the sea with Thy horses, the foaming of mighty waters.", |
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33. Hebrew Bible, Jeremiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 534, 555| 8.22. "הַצֳרִי אֵין בְּגִלְעָד אִם־רֹפֵא אֵין שָׁם כִּי מַדּוּעַ לֹא עָלְתָה אֲרֻכַת בַּת־עַמִּי׃", | 8.22. "Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered?", |
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34. Hebrew Bible, Haggai, 1.14, 2.10, 2.25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •judah (tribe) •judah, kingdom of, jehoash, fiscal reforms of •judah b. pazzi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 389; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77; Levison (2009), Filled with the Spirit, 136| 1.14. "וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃", | 1.14. "And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,", 2.10. "In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:", |
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35. Hebrew Bible, Ezekiel, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 562| 37.9. "וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃", | 37.9. "Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’", |
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36. Aristophanes, Wasps, 1019 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 319| 1019. μιμησάμενος τὴν Εὐρυκλέους μαντείαν καὶ διάνοιαν, | |
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| 37. Ion of Chios, Fragments, 3.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •judah, desert of Found in books: Rizzi (2010), Hadrian and the Christians, 75 |
38. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 165| 22c. ἃ ποιοῖεν, ἀλλὰ φύσει τινὶ καὶ ἐνθουσιάζοντες ὥσπερ οἱ θεομάντεις καὶ οἱ χρησμῳδοί· καὶ γὰρ οὗτοι λέγουσι μὲν πολλὰ καὶ καλά, ἴσασιν δὲ οὐδὲν ὧν λέγουσι. τοιοῦτόν τί μοι ἐφάνησαν πάθος καὶ οἱ ποιηταὶ πεπονθότες, καὶ ἅμα ᾐσθόμην αὐτῶν διὰ τὴν ποίησιν οἰομένων καὶ τἆλλα σοφωτάτων εἶναι ἀνθρώπων ἃ οὐκ ἦσαν. ἀπῇα οὖν καὶ ἐντεῦθεν τῷ αὐτῷ οἰόμενος περιγεγονέναι ᾧπερ καὶ τῶν πολιτικῶν. | 22c. that what they composed they composed not by wisdom, but by nature and because they were inspired, like the prophets and givers of oracles; for these also say many fine things, but know none of the things they say; it was evident to me that the poets too had experienced something of this same sort. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men.Finally then I went to the hand-workers. |
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39. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 165| 99c. γίγνεται· ᾗ οἱ πολιτικοὶ ἄνδρες χρώμενοι τὰς πόλεις ὀρθοῦσιν, οὐδὲν διαφερόντως ἔχοντες πρὸς τὸ φρονεῖν ἢ οἱ χρησμῳδοί τε καὶ οἱ θεομάντεις· καὶ γὰρ οὗτοι ἐνθουσιῶντες λέγουσιν μὲν ἀληθῆ καὶ πολλά, ἴσασι δὲ οὐδὲν ὧν λέγουσιν. ΜΕΝ. κινδυνεύει οὕτως ἔχειν. ΣΩ. οὐκοῦν, ὦ Μένων, ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσι καὶ λέγουσι; ΜΕΝ. πάνυ γε. ΣΩ. ὀρθῶς ἄρʼ ἂν καλοῖμεν θείους τε οὓς νυνδὴ ἐλέγομεν | 99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom |
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40. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 319| 252c. ΘΕΑΙ. πῶς; ΞΕ. τῷ τε εἶναί που περὶ πάντα ἀναγκάζονται χρῆσθαι καὶ τῷ χωρὶς καὶ τῷ τῶν ἄλλων καὶ τῷ καθʼ αὑτὸ καὶ μυρίοις ἑτέροις, ὧν ἀκρατεῖς ὄντες εἴργεσθαι καὶ μὴ συνάπτειν ἐν τοῖς λόγοις οὐκ ἄλλων δέονται τῶν ἐξελεγξόντων, ἀλλὰ τὸ λεγόμενον οἴκοθεν τὸν πολέμιον καὶ ἐναντιωσόμενον ἔχοντες, ἐντὸς ὑποφθεγγόμενον ὥσπερ τὸν ἄτοπον Εὐρυκλέα περιφέροντες ἀεὶ πορεύονται. | 252c. Theaet. How so? Str. Because they are obliged in speaking of anything to use the expressions to be, apart, from the rest, by itself, and countless others; they are powerless to keep away from them or avoid working them into their discourse; and therefore there is no need of others to refute them, but, as the saying goes, their enemy and future opponent is of their own household whom they always carry about with them as they go, giving forth speech from within them, like the wonderful Eurycles. |
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| 41. Hippocrates, The Epidemics, 5.63.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 319 |
42. Hebrew Bible, 1 Chronicles, 2.4-2.15, 6.28, 19.8, 22.2, 23.4, 24.7-24.10, 26.20-26.28, 28.11-28.18, 29.9-29.10 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamar and judah •tamar (daughter-in-law of judah), daughter of aram •tamar (daughter-in-law of judah), daughter of mardi •tamar (daughter-in-law of judah), daughter of shem •judah (amora) •judah, kingdom of, jehoash, fiscal reforms of •judah (patriarch, tribe, biblical region, kingdom) •judah, r. Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55, 57; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77, 108, 187; Gruen (2011), Rethinking the Other in Antiquity, 291; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147| 2.4. "וְאֶלְעָשָׂה הֹלִיד אֶת־סִסְמָי וְסִסְמַי הֹלִיד אֶת־שַׁלּוּם׃", 2.4. "וְתָמָר כַּלָּתוֹ יָלְדָה לּוֹ אֶת־פֶּרֶץ וְאֶת־זָרַח כָּל־בְּנֵי יְהוּדָה חֲמִשָּׁה׃", 2.5. "בְּנֵי־פֶרֶץ חֶצְרוֹן וְחָמוּל׃", 2.5. "אֵלֶּה הָיוּ בְּנֵי כָלֵב בֶּן־חוּר בְּכוֹר אֶפְרָתָה שׁוֹבָל אֲבִי קִרְיַת יְעָרִים׃", 2.6. "וּבְנֵי זֶרַח זִמְרִי וְאֵיתָן וְהֵימָן וְכַלְכֹּל וָדָרַע כֻּלָּם חֲמִשָּׁה׃", 2.7. "וּבְנֵי כַּרְמִי עָכָר עוֹכֵר יִשְׂרָאֵל אֲשֶׁר מָעַל בַּחֵרֶם׃", 2.8. "וּבְנֵי אֵיתָן עֲזַרְיָה׃", 2.9. "וּבְנֵי חֶצְרוֹן אֲשֶׁר נוֹלַד־לוֹ אֶת־יְרַחְמְאֵל וְאֶת־רָם וְאֶת־כְּלוּבָי׃", 2.11. "וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָא וְשַׂלְמָא הוֹלִיד אֶת־בֹּעַז׃", 2.12. "וּבֹעַז הוֹלִיד אֶת־עוֹבֵד וְעוֹבֵד הוֹלִיד אֶת־יִשָׁי׃", 2.13. "וְאִישַׁי הוֹלִיד אֶת־בְּכֹרוֹ אֶת־אֱלִיאָב וַאֲבִינָדָב הַשֵּׁנִי וְשִׁמְעָא הַשְּׁלִישִׁי׃", 2.14. "נְתַנְאֵל הָרְבִיעִי רַדַּי הַחֲמִישִׁי׃", 2.15. "אֹצֶם הַשִּׁשִּׁי דָּוִיד הַשְּׁבִעִי׃", 6.28. "בֶּן־יַחַת בֶּן־גֵּרְשֹׁם בֶּן־לֵוִי׃", 19.8. "וַיִּשְׁמַע דָּוִיד וַיִּשְׁלַח אֶת־יוֹאָב וְאֵת כָּל־צָבָא הַגִּבּוֹרִים׃", 22.2. "וַיֹּאמֶר דָּוִיד לִכְנוֹס אֶת־הַגֵּרִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל וַיַּעֲמֵד חֹצְבִים לַחְצוֹב אַבְנֵי גָזִית לִבְנוֹת בֵּית הָאֱלֹהִים׃", 23.4. "מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃", 24.7. "וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לִיהוֹיָרִיב לִידַעְיָה הַשֵּׁנִי׃", 24.8. "לְחָרִם הַשְּׁלִישִׁי לִשְׂעֹרִים הָרְבִעִי׃", 24.9. "לְמַלְכִּיָּה הַחֲמִישִׁי לְמִיָּמִן הַשִּׁשִּׁי׃", 26.21. "בְּנֵי לַעְדָּן בְּנֵי הַגֵּרְשֻׁנִּי לְלַעְדָּן רָאשֵׁי הָאָבוֹת לְלַעְדָּן הַגֵּרְשֻׁנִּי יְחִיאֵלִי׃", 26.22. "בְּנֵי יְחִיאֵלִי זֵתָם וְיוֹאֵל אָחִיו עַל־אֹצְרוֹת בֵּית יְהוָה׃", 26.23. "לַעַמְרָמִי לַיִּצְהָרִי לַחֶבְרוֹנִי לָעָזִּיאֵלִי׃", 26.24. "וּשְׁבֻאֵל בֶּן־גֵּרְשׁוֹם בֶּן־מֹשֶׁה נָגִיד עַל־הָאֹצָרוֹת׃", 26.25. "וְאֶחָיו לֶאֱלִיעֶזֶר רְחַבְיָהוּ בְנוֹ וִישַׁעְיָהוּ בְנוֹ וְיֹרָם בְּנוֹ וְזִכְרִי בְנוֹ ושלמות [וּשְׁלֹמִית] בְּנוֹ׃", 26.26. "הוּא שְׁלֹמוֹת וְאֶחָיו עַל כָּל־אֹצְרוֹת הַקֳּדָשִׁים אֲשֶׁר הִקְדִּישׁ דָּוִיד הַמֶּלֶךְ וְרָאשֵׁי הָאָבוֹת לְשָׂרֵי־הָאֲלָפִים וְהַמֵּאוֹת וְשָׂרֵי הַצָּבָא׃", 26.27. "מִן־הַמִּלְחָמוֹת וּמִן־הַשָּׁלָל הִקְדִּישׁוּ לְחַזֵּק לְבֵית יְהוָה׃", 26.28. "וְכֹל הַהִקְדִּישׁ שְׁמוּאֵל הָרֹאֶה וְשָׁאוּל בֶּן־קִישׁ וְאַבְנֵר בֶּן־נֵר וְיוֹאָב בֶּן־צְרוּיָה כֹּל הַמַּקְדִּישׁ עַל יַד־שְׁלֹמִית וְאֶחָיו׃", 28.11. "וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת׃", 28.12. "וְתַבְנִית כֹּל אֲשֶׁר הָיָה בָרוּחַ עִמּוֹ לְחַצְרוֹת בֵּית־יְהוָה וּלְכָל־הַלְּשָׁכוֹת סָבִיב לְאֹצְרוֹת בֵּית הָאֱלֹהִים וּלְאֹצְרוֹת הַקֳּדָשִׁים׃", 28.13. "וּלְמַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם וּלְכָל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וּלְכָל־כְּלֵי עֲבוֹדַת בֵּית־יְהוָה׃", 28.14. "לַזָּהָב בַּמִּשְׁקָל לַזָּהָב לְכָל־כְּלֵי עֲבוֹדָה וַעֲבוֹדָה לְכֹל כְּלֵי הַכֶּסֶף בְּמִשְׁקָל לְכָל־כְּלֵי עֲבוֹדָה וַעֲבוֹדָה׃", 28.15. "וּמִשְׁקָל לִמְנֹרוֹת הַזָּהָב וְנֵרֹתֵיהֶם זָהָב בְּמִשְׁקַל־מְנוֹרָה וּמְנוֹרָה וְנֵרֹתֶיהָ וְלִמְנֹרוֹת הַכֶּסֶף בְּמִשְׁקָל לִמְנוֹרָה וְנֵרֹתֶיהָ כַּעֲבוֹדַת מְנוֹרָה וּמְנוֹרָה׃", 28.16. "וְאֶת־הַזָּהָב מִשְׁקָל לְשֻׁלְחֲנוֹת הַמַּעֲרֶכֶת לְשֻׁלְחַן וְשֻׁלְחָן וְכֶסֶף לְשֻׁלְחֲנוֹת הַכָּסֶף׃", 28.17. "וְהַמִּזְלָגוֹת וְהַמִּזְרָקוֹת וְהַקְּשָׂוֺת זָהָב טָהוֹר וְלִכְפוֹרֵי הַזָּהָב בְּמִשְׁקָל לִכְפוֹר וּכְפוֹר וְלִכְפוֹרֵי הַכֶּסֶף בְּמִשְׁקָל לִכְפוֹר וּכְפוֹר׃", 28.18. "וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃", 29.9. "וַיִּשְׂמְחוּ הָעָם עַל־הִתְנַדְּבָם כִּי בְּלֵב שָׁלֵם הִתְנַדְּבוּ לַיהוָה וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה׃", | 2.4. "And Tamar his daughter-in-law bore him Perez and Zerah. All the sons of Judah were five.", 2.5. "The sons of Perez: Hezron, and Hamul.", 2.6. "And the sons of Zerah: Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.", 2.7. "And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass concerning the devoted thing.", 2.8. "And the sons of Ethan: Azariah.", 2.9. "The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai.", 2.10. "And Ram begot Amminadab; and Amminadab begot Nahshon, prince of the children of Judah;", 2.11. "and Nahshon begot Salma, and Salma begot Boaz;", 2.12. "and Boaz begot Obed, and Obed begot Jesse;", 2.13. "and Jesse begot his first-born Eliab, and Abinadab the second, and Shimea the third;", 2.14. "Nethanel the fourth, Raddai the fifth;", 2.15. "Ozem the sixth, David the seventh.", 6.28. "the son of Jahath, the son of Gershom, the son of Levi.", 19.8. "And when David heard of it, he sent Joab, and all the host of the mighty men.", 22.2. "And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God.", 23.4. "of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;", 24.7. "Now the first lot came forth to Jehoiarib, the second to Jedaiah;", 24.8. "the third to Harim, the fourth to Seorim;", 24.9. "the fifth to Malchijah, the sixth to Mijamin;", 24.10. "the seventh to Hakkoz, the eighth to Abijah;", 26.20. "And of the Levites, Ahijah was over the treasuries of the house of God, and over the treasuries of the hallowed things.", 26.21. "The sons of Ladan, the sons of the Gershonites belonging to Ladan, the heads of the fathers’houses belonging to Ladan the Gershonite: Jehieli.", 26.22. "The sons of Jehieli: Zetham, and Joel his brother, over the treasuries of the house of the LORD.", 26.23. "of the Amramites, of the Izharites, of the Hebronites, of the Uzzielites;", 26.24. "Shebuel the son of Gershom, the son of Moses, was ruler over the treasuries.", 26.25. "And his brethren by Eliezer: Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son.", 26.26. "This Shelomith and his brethren were over all the treasuries of the dedicated things, which David the king, and the heads of the fathers’houses, the captains over thousands and hundreds, and the captains of the host, had dedicated.", 26.27. "Out of the spoil won in battles did they dedicate to repair the house of the LORD.", 26.28. "And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.", 28.11. "Then David gave to Solomon his son the pattern of the porch [of the temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;", 28.12. "and the pattern of all that he had by the spirit, for the courts of the house of the LORD, and for all the chambers round about, for the treasuries of the house of God, and for the treasuries of the hallowed things;", 28.13. "also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD:", 28.14. "of gold by weight for the vessels of gold, for all vessels of every kind of service; of silver for all the vessels of silver by weight, for all vessels of every kind of service;", 28.15. "by weight also for the candlesticks of gold, and for the lamps thereof, of gold, by weight for every candlestick and for the lamps thereof; and for the candlesticks of silver, silver by weight for every candlestick and for the lamps thereof, according to the use of every candlestick;", 28.16. "and the gold by weight for the tables of showbread, for every table; and silver for the tables of silver;", 28.17. "and the flesh-hooks, and the basins, and the jars, of pure gold; and for the golden bowls by weight for every bowl; and for the silver bowls by weight for every bowl;", 28.18. "and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD.", 29.9. "Then the people rejoiced, for that they offered willingly, because with a whole heart they offered willingly to the LORD; and David the king also rejoiced with great joy.", 29.10. "Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever.", |
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43. Hebrew Bible, Nehemiah, 4.6, 6.1, 7.63, 8.1, 10.1-10.40 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 36; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 108, 187; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 4.6. "וַיְהִי כַּאֲשֶׁר־בָּאוּ הַיְּהוּדִים הַיֹּשְׁבִים אֶצְלָם וַיֹּאמְרוּ לָנוּ עֶשֶׂר פְּעָמִים מִכָּל־הַמְּקֹמוֹת אֲשֶׁר־תָּשׁוּבוּ עָלֵינוּ׃", 6.1. "וַיְהִי כַאֲשֶׁר נִשְׁמַע לְסַנְבַלַּט וְטוֹבִיָּה וּלְגֶשֶׁם הָעַרְבִי וּלְיֶתֶר אֹיְבֵינוּ כִּי בָנִיתִי אֶת־הַחוֹמָה וְלֹא־נוֹתַר בָּהּ פָּרֶץ גַּם עַד־הָעֵת הַהִיא דְּלָתוֹת לֹא־הֶעֱמַדְתִּי בַשְּׁעָרִים׃", 6.1. "וַאֲנִי־בָאתִי בֵּית שְׁמַעְיָה בֶן־דְּלָיָה בֶּן־מְהֵיטַבְאֵל וְהוּא עָצוּר וַיֹּאמֶר נִוָּעֵד אֶל־בֵּית הָאֱלֹהִים אֶל־תּוֹךְ הַהֵיכָל וְנִסְגְּרָה דַּלְתוֹת הַהֵיכָל כִּי בָּאִים לְהָרְגֶךָ וְלַיְלָה בָּאִים לְהָרְגֶךָ׃", 7.63. "וּמִן־הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃", 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 10.1. "וְהַלְוִיִּם וְיֵשׁוּעַ בֶּן־אֲזַנְיָה בִּנּוּי מִבְּנֵי חֵנָדָד קַדְמִיאֵל׃", 10.1. "וּבְכָל־זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵּנוּ כֹּהֲנֵינוּ׃", 10.2. "חָרִיף עֲנָתוֹת נובי [נֵיבָי׃]", 10.2. "וְעַל הַחֲתוּמִים נְחֶמְיָה הַתִּרְשָׁתָא בֶּן־חֲכַלְיָה וְצִדְקִיָּה׃", 10.3. "שְׂרָיָה עֲזַרְיָה יִרְמְיָה׃", 10.3. "מַחֲזִיקִים עַל־אֲחֵיהֶם אַדִּירֵיהֶם וּבָאִים בְּאָלָה וּבִשְׁבוּעָה לָלֶכֶת בְּתוֹרַת הָאֱלֹהִים אֲשֶׁר נִתְּנָה בְּיַד מֹשֶׁה עֶבֶד־הָאֱלֹהִים וְלִשְׁמוֹר וְלַעֲשׂוֹת אֶת־כָּל־מִצְוֺת יְהוָה אֲדֹנֵינוּ וּמִשְׁפָּטָיו וְחֻקָּיו׃", 10.4. "כִּי אֶל־הַלְּשָׁכוֹת יָבִיאוּ בְנֵי־יִשְׂרָאֵל וּבְנֵי הַלֵּוִי אֶת־תְּרוּמַת הַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר וְשָׁם כְּלֵי הַמִּקְדָּשׁ וְהַכֹּהֲנִים הַמְשָׁרְתִים וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וְלֹא נַעֲזֹב אֶת־בֵּית אֱלֹהֵינוּ׃", 10.4. "פַּשְׁחוּר אֲמַרְיָה מַלְכִּיָּה׃", 10.5. "חַטּוּשׁ שְׁבַנְיָה מַלּוּךְ׃", 10.6. "חָרִם מְרֵמוֹת עֹבַדְיָה׃", 10.7. "דָּנִיֵּאל גִּנְּתוֹן בָּרוּךְ׃", 10.8. "מְשֻׁלָּם אֲבִיָּה מִיָּמִן׃", 10.9. "מַעַזְיָה בִלְגַּי שְׁמַעְיָה אֵלֶּה הַכֹּהֲנִים׃", 10.11. "וַאֲחֵיהֶם שְׁבַנְיָה הוֹדִיָּה קְלִיטָא פְּלָאיָה חָנָן׃", 10.12. "מִיכָא רְחוֹב חֲשַׁבְיָה׃", 10.13. "זַכּוּר שֵׁרֵבְיָה שְׁבַנְיָה׃", 10.14. "הוֹדִיָּה בָנִי בְּנִינוּ׃", 10.15. "רָאשֵׁי הָעָם פַּרְעֹשׁ פַּחַת מוֹאָב עֵילָם זַתּוּא בָּנִי׃", 10.16. "בֻּנִּי עַזְגָּד בֵּבָי׃", 10.17. "אֲדֹנִיָּה בִגְוַי עָדִין׃", 10.18. "אָטֵר חִזְקִיָּה עַזּוּר׃", 10.19. "הוֹדִיָּה חָשֻׁם בֵּצָי׃", 10.21. "מַגְפִּיעָשׁ מְשֻׁלָּם חֵזִיר׃", 10.22. "מְשֵׁיזַבְאֵל צָדוֹק יַדּוּעַ׃", 10.23. "פְּלַטְיָה חָנָן עֲנָיָה׃", 10.24. "הוֹשֵׁעַ חֲנַנְיָה חַשּׁוּב׃", 10.25. "הַלּוֹחֵשׁ פִּלְחָא שׁוֹבֵק׃", 10.26. "רְחוּם חֲשַׁבְנָה מַעֲשֵׂיָה׃", 10.27. "וַאֲחִיָּה חָנָן עָנָן׃", 10.28. "מַלּוּךְ חָרִם בַּעֲנָה׃", 10.29. "וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃", 10.31. "וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃", 10.32. "וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃", 10.33. "וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃", 10.34. "לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃", 10.35. "וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃", 10.36. "וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה׃", 10.37. "וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ׃", 10.38. "וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃", 10.39. "וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃", | 4.6. "And it came to pass that, when the Jews that dwelt by them came, they said unto us ten times: ‘Ye must return unto us from all places.’", 6.1. "Now it came to pass, when it was reported to Sanballat and Tobiah, and to Geshem the Arabian, and unto the rest of our enemies, that I had builded the wall, and that there was no breach left therein—though even unto that time I had not set up the doors in the gates—", 7.63. "And of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.", 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 10.1. "And yet for all this we make a sure covet, and subscribe it; and our princes, our Levites, and our priests, set their seal unto it.", 10.2. "Now those that set their seal were: Nehemiah the Tirshatha, the son of Hachaliah, and Zedekiah;", 10.3. "Seraiah, Azariah, Jeremiah;", 10.4. "Pashhur, Amariah, Malchijah;", 10.5. "Hattush, Shebaniah, Malluch;", 10.6. "Harim, Meremoth, Obadiah;", 10.7. "Daniel, Ginnethon, Baruch;", 10.8. "Meshullam, Abijah, Mijamin;", 10.9. "Maaziah, Bilgai, Shemaiah. These were the priests.", 10.10. "And the Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel;", 10.11. "and their brethren, Shebaniah, Hodiah, Kelita, Pelaiah, Ha;", 10.12. "Mica, Rehob, Hashabiah;", 10.13. "Zaccur, Sherebiah, Shebaniah;", 10.14. "Hodiah, Bani, Beninu. .", 10.15. "The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani;", 10.16. "Bunni, Azgad, Bebai;", 10.17. "Adonijah, Bigvai, Adin;", 10.18. "Ater, Hezekiah, Azzur;", 10.19. "Hodiah, Hashum, Bezai;", 10.20. "Hariph, Anathoth, Nebai;", 10.21. "Magpiash, Meshullam, Hezir;", 10.22. "Meshezabel, Zadok, Jaddua;", 10.23. "Pelatiah, Ha, Anaiah;", 10.24. "Hoshea, Haiah, Hasshub;", 10.25. "Hallohesh, Pilha, Shobek;", 10.26. "Rehum, Hashabnah, Maaseiah;", 10.27. "and Ahiah, Ha, A;", 10.28. "Malluch, Harim, Baanah.", 10.29. "And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding;", 10.30. "they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes;", 10.31. "and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;", 10.32. "and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.", 10.33. "Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;", 10.34. "for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God.", 10.35. "And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law;", 10.36. "and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD;", 10.37. "also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God;", 10.38. "and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage.", 10.39. "And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .", 10.40. "For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God.", |
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44. Hebrew Bible, Ezra, 1.1-1.2, 1.5, 2.61, 4.1-4.4, 4.7, 5.1, 5.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 36; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 94; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 187; Levison (2009), Filled with the Spirit, 136; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 201| 1.1. "כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃", 1.1. "וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃", 1.2. "כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃", 1.5. "וַיָּקוּמוּ רָאשֵׁי הָאָבוֹת לִיהוּדָה וּבִנְיָמִן וְהַכֹּהֲנִים וְהַלְוִיִּם לְכֹל הֵעִיר הָאֱלֹהִים אֶת־רוּחוֹ לַעֲלוֹת לִבְנוֹת אֶת־בֵּית יְהוָה אֲשֶׁר בִּירוּשָׁלִָם׃", 2.61. "וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃", 4.1. "וַיִּשְׁמְעוּ צָרֵי יְהוּדָה וּבִנְיָמִן כִּי־בְנֵי הַגּוֹלָה בּוֹנִים הֵיכָל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 4.1. "וּשְׁאָר אֻמַּיָּא דִּי הַגְלִי אָסְנַפַּר רַבָּא וְיַקִּירָא וְהוֹתֵב הִמּוֹ בְּקִרְיָה דִּי שָׁמְרָיִן וּשְׁאָר עֲבַר־נַהֲרָה וּכְעֶנֶת׃", 4.2. "וַיִּגְּשׁוּ אֶל־זְרֻבָּבֶל וְאֶל־רָאשֵׁי הָאָבוֹת וַיֹּאמְרוּ לָהֶם נִבְנֶה עִמָּכֶם כִּי כָכֶם נִדְרוֹשׁ לֵאלֹהֵיכֶם ולא [וְלוֹ ] אֲנַחְנוּ זֹבְחִים מִימֵי אֵסַר חַדֹּן מֶלֶךְ אַשּׁוּר הַמַּעֲלֶה אֹתָנוּ פֹּה׃", 4.2. "וּמַלְכִין תַּקִּיפִין הֲווֹ עַל־יְרוּשְׁלֶם וְשַׁלִּיטִין בְּכֹל עֲבַר נַהֲרָה וּמִדָּה בְלוֹ וַהֲלָךְ מִתְיְהֵב לְהוֹן׃", 4.3. "וַיֹּאמֶר לָהֶם זְרֻבָּבֶל וְיֵשׁוּעַ וּשְׁאָר רָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לֹא־לָכֶם וָלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ כִּי אֲנַחְנוּ יַחַד נִבְנֶה לַיהוָה אֱלֹהֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּנוּ הַמֶּלֶךְ כּוֹרֶשׁ מֶלֶךְ־פָּרָס׃", 4.4. "וַיְהִי עַם־הָאָרֶץ מְרַפִּים יְדֵי עַם־יְהוּדָה ומבלהים [וּמְבַהֲלִים] אוֹתָם לִבְנוֹת׃", 4.7. "וּבִימֵי אַרְתַּחְשַׁשְׂתָּא כָּתַב בִּשְׁלָם מִתְרְדָת טָבְאֵל וּשְׁאָר כנותו [כְּנָוֺתָיו] עַל־ארתחששתא [אַרְתַּחְשַׁשְׂתְּ] מֶלֶךְ פָּרָס וּכְתָב הַנִּשְׁתְּוָן כָּתוּב אֲרָמִית וּמְתֻרְגָּם אֲרָמִית׃", 5.1. "וְאַף שְׁמָהָתְהֹם שְׁאֵלְנָא לְּהֹם לְהוֹדָעוּתָךְ דִּי נִכְתֻּב שֻׁם־גֻּבְרַיָּא דִּי בְרָאשֵׁיהֹם׃", 5.1. "וְהִתְנַבִּי חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַר־עִדּוֹא נביאיא [נְבִיַּיָּא] עַל־יְהוּדָיֵא דִּי בִיהוּד וּבִירוּשְׁלֶם בְּשֻׁם אֱלָהּ יִשְׂרָאֵל עֲלֵיהוֹן׃", 5.8. "יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי־אֲזַלְנָא לִיהוּד מְדִינְתָּא לְבֵית אֱלָהָא רַבָּא וְהוּא מִתְבְּנֵא אֶבֶן גְּלָל וְאָע מִתְּשָׂם בְּכֻתְלַיָּא וַעֲבִידְתָּא דָךְ אָסְפַּרְנָא מִתְעַבְדָא וּמַצְלַח בְּיֶדְהֹם׃", | 1.1. "NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:", 1.2. "’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah.", 1.5. "Then rose up the heads of fathers’houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem.", 2.61. "And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.", 4.1. "Now when the adversaries of Judah and Benjamin heard that the children of the captivity were building a temple unto the LORD, the God of Israel;", 4.2. "then they drew near to Zerubbabel, and to the heads of fathers’houses, and said unto them: ‘Let us build with you; for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assyria, who brought us up hither.’", 4.3. "But Zerubbabel, and Jeshua, and the rest of the heads of fathers’houses of Israel, said unto them: ‘Ye have nothing to do with us to build a house unto our God; but we ourselves together will build unto the LORD, the God of Israel, as king Cyrus the king of Persia hath commanded us.’", 4.4. "Then the people of the land weakened the hands of the people of Judah, and harried them while they were building,", 4.7. "And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of his companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Aramaic character, and set forth in the Aramaic tongue.", 5.1. "Now the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem; in the name of the God of Israel prophesied they unto them.", 5.8. "Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth on with diligence and prospereth in their hands.", |
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45. Hebrew Bible, Ecclesiastes, 2.3, 4.6, 5.11, 5.20, 6.2, 6.10, 8.1, 8.4 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •alexandria, judah ha-levi’s poetry and •judah (tribe) •judah the patriarch •judah, tribe of •judah bar simon (r.) •judah b. ila͗͑i (r.) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 215; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 235, 236, 346; Levison (2009), Filled with the Spirit, 57; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 546, 550| 2.3. "תַּרְתִּי בְלִבִּי לִמְשׁוֹךְ בַּיַּיִן אֶת־בְּשָׂרִי וְלִבִּי נֹהֵג בַּחָכְמָה וְלֶאֱחֹז בְּסִכְלוּת עַד אֲשֶׁר־אֶרְאֶה אֵי־זֶה טוֹב לִבְנֵי הָאָדָם אֲשֶׁר יַעֲשׂוּ תַּחַת הַשָּׁמַיִם מִסְפַּר יְמֵי חַיֵּיהֶם׃", 4.6. "טוֹב מְלֹא כַף נָחַת מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ׃", 5.11. "מְתוּקָה שְׁנַת הָעֹבֵד אִם־מְעַט וְאִם־הַרְבֵּה יֹאכֵל וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן׃", 6.2. "אִישׁ אֲשֶׁר יִתֶּן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר־יִתְאַוֶּה וְלֹא־יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ כִּי אִישׁ נָכְרִי יֹאכֲלֶנּוּ זֶה הֶבֶל וָחֳלִי רָע הוּא׃", 8.1. "מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר חָכְמַת אָדָם תָּאִיר פָּנָיו וְעֹז פָּנָיו יְשֻׁנֶּא׃", 8.1. "וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן־עָשׂוּ גַּם־זֶה הָבֶל׃", 8.4. "בַּאֲשֶׁר דְּבַר־מֶלֶךְ שִׁלְטוֹן וּמִי יֹאמַר־לוֹ מַה־תַּעֲשֶׂה׃", | 2.3. "I searched in my heart how to pamper my flesh with wine, and, my heart conducting itself with wisdom, how yet to lay hold on folly, till I might see which it was best for the sons of men that they should do under the heaven the few days of their life.", 4.6. "Better is a handful of quietness, Than both the hands full of labour and striving after wind.", 5.11. "Sweet is the sleep of a labouring man, whether he eat little or much; but the satiety of the rich will not suffer him to sleep.", 6.2. "a man to whom God giveth riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease.", 6.10. "Whatsoever cometh into being, the name thereof was given long ago, and it is foreknown what man is; neither can he contend with Him that is mightier than he.", 8.1. "Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, And the boldness of his face is changed.", 8.4. "Forasmuch as the king’s word hath power; and who may say unto him: ‘What doest thou?’", |
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46. Hebrew Bible, 2 Chronicles, None (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 510| 15.12. "וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃", | 15.12. "And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;", |
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47. Hebrew Bible, Zechariah, 2.12, 3.7, 9.1, 9.12, 11.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judah b. ila͗͑i (r.) •judah, kingdom of, jehoash, fiscal reforms of •judah the patriarch, rabbi, •judah (tribe) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 365, 366; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 94; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77; Levison (2009), Filled with the Spirit, 42| 2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃", 3.7. "כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃", 9.1. "מַשָּׂא דְבַר־יְהוָה בְּאֶרֶץ חַדְרָךְ וְדַמֶּשֶׂק מְנֻחָתוֹ כִּי לַיהוָה עֵין אָדָם וְכֹל שִׁבְטֵי יִשְׂרָאֵל׃", 9.1. "וְהִכְרַתִּי־רֶכֶב מֵאֶפְרַיִם וְסוּס מִירוּשָׁלִַם וְנִכְרְתָה קֶשֶׁת מִלְחָמָה וְדִבֶּר שָׁלוֹם לַגּוֹיִם וּמָשְׁלוֹ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ׃", 9.12. "שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה גַּם־הַיּוֹם מַגִּיד מִשְׁנֶה אָשִׁיב לָךְ׃", 11.8. "וָאַכְחִד אֶת־שְׁלֹשֶׁת הָרֹעִים בְּיֶרַח אֶחָד וַתִּקְצַר נַפְשִׁי בָּהֶם וְגַם־נַפְשָׁם בָּחֲלָה בִי׃", | 2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.", 3.7. "’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by.", 9.1. "The burden of the word of the LORD. In the land of Hadrach, And in Damascus shall be His resting-place; For the LORD’S is the eye of man And all the tribes of Israel.", 9.12. "Return to the stronghold, Ye prisoners of hope; Even to-day do I declare That I will render double unto thee.", 11.8. "And I cut off the three shepherds in one month; ‘for My soul became impatient of them, and their soul also loathed Me.’", |
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48. Septuagint, Tobit, 6.2, 8.21 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamar, judah’s daughter in law •judah son of eleazar khthousion Found in books: Gera (2014), Judith, 331; Katzoff (2019), On Jews in the Roman World: Collected Studies. 39 | 6.2. Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man; 8.21. that then he should take half of Raguels property and return in safety to his father, and that the rest would be his "when my wife and I die." |
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| 49. Septuagint, Esther, 3.10, 8.8, 8.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah (person) Found in books: Levison (2009), Filled with the Spirit, 257 |
50. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 301 | 91.8. In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven. |
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| 51. Dead Sea Scrolls, Copper Scroll, 9.14-9.16, 11.5-11.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 187 |
| 52. Dead Sea Scrolls, Community Rule, 3.13-4.26, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 9.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422, 423 |
| 53. Dead Sea Scrolls, 4Qppsa, 2.15, 2.33 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 362 |
54. Anon., Testament of Gad, 8.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73 | 8.1. Do ye also therefore tell these things to your children, that they honour Judah and Levi, for from them shall the Lord raise up salvation to Israel. |
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| 55. Dead Sea Scrolls, Damascus Document, 11.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah the patriarch •judah, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 115 |
| 56. Dead Sea Scrolls, Pesher On Habakkuk, 7.1, 8.1-8.3, 12.3-12.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 362 |
57. Hebrew Bible, Daniel, 1.8, 2.22, 5.8, 5.11-5.12, 5.14, 6.3, 7.9-7.10, 8.16, 11.34, 12.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah hanasi, r. •judah (r.) •judah bar simon (r.) •judah the patriarch, rabbi, •judah (tribe) •judah b. ila͗͑i (r.) •judah b. pazzi (r.) •rabbi judah the prince •moses b. judah of alexandria (r. moses grasso) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 200, 201, 232, 235, 336, 389; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 94; Goodman (2006), Judaism in the Roman World: Collected Essays, 193, 202; Levison (2009), Filled with the Spirit, 36; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 263; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 644| 1.8. "וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃", 2.22. "הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃", 5.8. "אֱדַיִן עללין [עָלִּין] כֹּל חַכִּימֵי מַלְכָּא וְלָא־כָהֲלִין כְּתָבָא לְמִקְרֵא ופשרא [וּפִשְׁרֵהּ] לְהוֹדָעָה לְמַלְכָּא׃", 5.11. "אִיתַי גְּבַר בְּמַלְכוּתָךְ דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּהּ וּבְיוֹמֵי אֲבוּךְ נַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה כְּחָכְמַת־אֱלָהִין הִשְׁתְּכַחַת בֵּהּ וּמַלְכָּא נְבֻכַדְנֶצַּר אֲבוּךְ רַב חַרְטֻמִּין אָשְׁפִין כַּשְׂדָּאִין גָּזְרִין הֲקִימֵהּ אֲבוּךְ מַלְכָּא׃", 5.12. "כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃", 5.14. "וְשִׁמְעֵת עליך [עֲלָךְ] דִּי רוּחַ אֱלָהִין בָּךְ וְנַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה יַתִּירָה הִשְׁתְּכַחַת בָּךְ׃", 6.3. "וְעֵלָּא מִנְּהוֹן סָרְכִין תְּלָתָא דִּי דָנִיֵּאל חַד־מִנְּהוֹן דִּי־לֶהֱוֺן אֲחַשְׁדַּרְפְּנַיָּא אִלֵּין יָהֲבִין לְהוֹן טַעְמָא וּמַלְכָּא לָא־לֶהֱוֵא נָזִק׃", 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", 8.16. "וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃", 11.34. "וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃", 12.12. "אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה׃", | 1.8. "But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.", 2.22. "He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him.", 5.8. "Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation.", 5.11. "there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and astrologers;", 5.12. "forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’", 5.14. "I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and surpassing wisdom is found in thee.", 6.3. "and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage.", 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", 7.10. "A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.", 8.16. "And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’", 11.34. "Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments.", 12.12. "Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days.", |
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58. Septuagint, Judith, 1.8, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.27, 4.6, 4.9, 4.13, 4.15, 5.3, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6.2, 6.3, 6.13, 7.1, 7.3, 7.18, 7.30, 8.1, 8.2, 8.3, 8.5, 8.7, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.32, 8.35, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.12, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.23, 12.1, 12.2, 12.3, 12.4, 12.9, 12.15-13.9, 12.16, 13.1, 13.2, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.14, 13.15, 13.16, 13.18, 13.20, 14.1, 14.2, 14.3, 14.4, 14.7, 14.10, 14.14, 14.15, 14.16, 14.17, 14.18, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.10, 15.12, 15.13, 15.14, 16.5, 16.6, 16.7, 16.8, 16.13, 16.19, 16.23 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •nan Found in books: Gera (2014), Judith, 166 | 7.3. They encamped in the valley near Bethulia, beside the spring, and they spread out in breadth over Dothan as far as Balbaim and in length from Bethulia to Cyamon, which faces Esdraelon. |
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| 59. Dead Sea Scrolls, 4Q448, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 201 |
| 60. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.22, 6.2-6.7, 6.11-6.14, 7.10, 8.9, 10.1, 15.5, 16.1, 16.14-16.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) •gershom ben judah •rabbi judah ben bathyra •rabbi judah •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 156; Schiffman (1983), Testimony and the Penal Code, 36, 129; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 595 |
| 61. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88 |
62. Anon., Testament of Dan, 5.5, 5.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) •judah (tribe) •mary (mother of jesus), descendant of judah Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422 | 5.5. And whensoever ye depart from the Lord, ye shall walk in all evil and work the abominations of the Gentiles, going a-whoring after women of the lawless ones, while with all wickedness the spirits of wickedness work in you. |
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| 63. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88 |
| 64. Dead Sea Scrolls, Messianic Rule, 1.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158 |
| 65. Dead Sea Scrolls, of Discipline, 7.4, 7.16, 8.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 177 |
| 66. Dead Sea Scrolls, Temple Scroll, 17.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59 |
67. Anon., Jubilees, 1.29, 3.31, 4.5, 4.32, 5.13, 6.17, 6.21, 6.31, 6.35, 7.14, 15.25, 16.28-16.29, 18.19, 24.33, 28.6, 31.32, 32.10, 32.20-32.26, 33.2, 33.10, 33.13, 33.27-33.29, 34.20, 41.1-41.2, 41.9, 41.25-41.27, 49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014), Judith, 331; Gruen (2011), Rethinking the Other in Antiquity, 292; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 128, 178, 179; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290; Schiffman (1983), Testimony and the Penal Code, 59; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 83, 84; Stuckenbruck (2007), 1 Enoch 91-108, 84 | 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 3.31. for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil." 4.5. And on this account it is written on the heavenly tables, "Cursed is he who smiteth his neighbour treacherously, and let all who have seen and heard say, So be it; 4.32. And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.21. every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 7.14. And he blessed Shem, and said: "Blessed be the Lord God of Shem, and Canaan shall be his servant. 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 16.28. and he was the first to celebrate the feast of tabernacles on the earth. br And during these seven days he brought each day to the altar a burnt-offering to the Lord, 16.29. two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 18.19. And in thy seed will all nations of the earth be blessed; Because thou hast obeyed My voice, And I have shown to all that thou art faithful unto Me in all that I have said unto thee: Go in peace." 24.33. And they digged a well and they found living water. 28.6. and Jacob did not know, for he thought that she was Rachel. br And he went in unto her, and behold, she was Leah; 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved, 32.10. and thus he did daily for seven days. br And he and all his sons and his men were eating (this) with joy there during seven day 32.20. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to His priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tables. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 32.22. And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name." 32.23. And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden. 32.24. Ana I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever." 32.25. And He finished speaking with him, and He went up from him, and Jacob looked till He had ascended into heaven. 32.26. And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages. 33.2. And he went to his father Isaac, he and Leah his wife, on the new moon of the tenth month. 33.10. they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth. 33.13. And do thou, Moses, command the children of Israel that they observe this word; for it (entaileth) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who hath committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 33.27. and the sons of Bilhah, Dan and Naphtali, and the sons of Zilpah, Gad and Asher; and Dinah, the daughter of Leah, the only daughter of Jacob. 33.28. And they came and bowed themselves to Isaac and Rebecca, and when they saw them they blessed Jacob and all his sons, 33.29. and Isaac rejoiced exceedingly, for he saw the sons of Jacob, his younger son, and he blessed them. 34.20. and Dinah also, his daughter, died after Joseph had perished. And there came these three mournings upon Israel in one month. 41.1. And in the forty-fifth jubilee, in the second week, (and) in the second year, Judah took for his first-born Er, a wife from the daughters of Aram, named Tamar. 41.2. But he hated, and did not lie with her, because his mother was of the daughters of Canaan, and he wished to take him a wife of the kinsfolk of his mother, but Judah, his father, would not permit him. 41.9. And Bêdsû’êl, the wife of Judah, died in the fifth year of this week. br And in the sixth year Judah went up to shear his sheep at Timnah. And they told Tamar: "Behold thy father-in-law goeth up to Timnah to shear his sheep." 41.25. and he began to lament and to supplicate before the Lord because of his transgression.<>br>And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it. 41.26. And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God; 41.27. and every one that acteth thus, every one who lieth with his mother-in-law, let them burn him with fire that he may burn therein, 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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68. Septuagint, 1 Maccabees, 2.42, 2.50, 2.52, 2.65, 2.67, 13.42, 14.4-14.15, 14.41 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) •judah aristobulus Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 44; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 201, 362 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews." 14.4. The land had rest all the days of Simon. He sought the good of his nation;his rule was pleasing to them,as was the honor shown him, all his days. 14.5. To crown all his honors he took Joppa for a harbor,and opened a way to the isles of the sea. 14.6. He extended the borders of his nation,and gained full control of the country. 14.7. He gathered a host of captives;he ruled over Gazara and Beth-zur and the citadel,and he removed its uncleanness from it;and there was none to oppose him. 14.8. They tilled their land in peace;the ground gave its increase,and the trees of the plains their fruit. 14.9. Old men sat in the streets;they all talked together of good things;and the youths donned the glories and garments of war. 14.10. He supplied the cities with food,and furnished them with the means of defense,till his renown spread to the ends of the earth. 14.11. He established peace in the land,and Israel rejoiced with great joy. 14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid. 14.13. No one was left in the land to fight them,and the kings were crushed in those days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.15. He made the sanctuary glorious,and added to the vessels of the sanctuary. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise, |
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| 69. Septuagint, Ecclesiasticus (Siracides), 19.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 362 |
| 70. Anon., Testament of Judah, 10.1, 12.5, 12.7, 23.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gruen (2011), Rethinking the Other in Antiquity, 291; Levison (2009), Filled with the Spirit, 257, 319; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179 |
71. Anon., Testament of Simeon, 7.1-7.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73 | 7.1. And now, my children, obey Levi and Judah, and be not lifted up against these two tribes, for from them shall arise unto you the salvation of God. 7.2. For the Lord shall raise up from Levi as it were a High-priest, and from Judah as it were a King [God and man], He shall save all [the Gentiles and] the race of Israel. |
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| 72. Anon., Testament of Reuben, 3.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •tamar, judah’s daughter in law Found in books: Gera (2014), Judith, 331 |
73. Anon., Testament of Levi, 2.11, 19.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah •judah (patriarch, tribe, biblical region, kingdom) Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422 | 19.1. And now, my children, ye have heard all; choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar. |
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74. Anon., Testament of Joseph, 19.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73 | 19.6. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn. |
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| 75. Dead Sea Scrolls, Damascus Document, 11.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah the patriarch •judah, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 115 |
76. Septuagint, Wisdom of Solomon, 19.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 362 | 19.20. Fire even in water retained its normal power,and water forgot its fire-quenching nature. |
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| 77. Dead Sea Scrolls, Damascus Covenant, 4.22, 6.2-6.7, 6.11-6.14, 7.10, 8.9, 10.1, 15.5, 16.1, 16.14-16.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) •gershom ben judah •rabbi judah ben bathyra •rabbi judah •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 156; Schiffman (1983), Testimony and the Penal Code, 36, 129; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 595 |
78. Philo of Alexandria, On Drunkenness, 113 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595 | 113. But it is not entrusted to any person who is not initiated in wisdom to dig this well, but only to kings, on which account it is said, "Kings hewed it out of Stone." For it is the office of mighty rulers to investigate and to establish wisdom, not meaning those who with their arms have subdued sea and land, but those who with the powers of the soul have fought against and subdued its diversified, and mingled, and confused multitude. XXX. |
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79. Philo of Alexandria, On Dreams, 1.220, 2.127, 2.271 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •judah (tribe) •r. judah b. ilai •judah (patriarch, tribe, biblical region, kingdom) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91; Levison (2009), Filled with the Spirit, 319; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595 | 1.220. For we read that Joseph had a "coat of many Colours," not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape. 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? 2.271. for then, says the scripture, "Israel sang this song at the Well;" that is to say, in triumph for the fact that knowledge, which had long been hidden but which was sought for, had at length been found by all men, though lying deep by nature; the duty of which was to irrigate the rational fields existing in the souls of those men who are fond of contemplation. |
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80. Philo of Alexandria, On Flight And Finding, 149-151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 257 | 151. Therefore he examines the question as to whether he had properly given this pledge. What, then, is the examination? To throw down some bait having an attractive power, such as glory, or riches, or bodily health, or something similar, and to see to which it will incline, like the balance in a scale; for if there is any inclination to any one of these things the pledge is not sure. Therefore he sent a kid in order to recover back his pledge from the woman, not because he had determined by all means to recover it, but only in the case of her being unworthy to retain it. |
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| 81. Dionysius of Halycarnassus, The Arrangement of Words, 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •r. judah i Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530 |
| 82. Dionysius of Halycarnassus, The Arrangement of Words, 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •r. judah i Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530 |
83. Dionysius of Halycarnassus, Roman Antiquities, 1.6.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •r. judah i Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530 | 1.6.2. Like to these in all respects are the histories of those Romans, also, who related in Greek the early achievements of the city; the oldest of these writers are Quintus Fabius and Lucius Cincius, who both flourished during the Punic wars. Each of these men related the events at which he himself had been present with great exactness, as being well acquainted with them, but touched only in a summary way upon the early events that followed the founding of the city. |
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84. Philo of Alexandria, On The Virtues, 21, 221 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179 | 221. for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God. |
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85. Philo of Alexandria, That Every Good Person Is Free, 75, 81 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91 | 81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. |
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86. Philo of Alexandria, That God Is Unchangeable, 68, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 233 | 60. Why, then, does Moses speak of the Uncreate as having feet and hands, and as coming in and as going out? And why does he speak of him as clothed in armour for the purpose of repelling his enemies? For he does speak of him as girding himself with a sword, and as using arrows, and winds, and destructive fire. And the poets say that the whirlwind and the thunderbolt, mentioning them under other names, are the weapons of the Cause of all things. Moreover, speaking of him as they would of men, they add jealousy, anger, passion, and other feelings like these. But to those who ask questions on these subjects, one may answer, |
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| 87. Philo of Alexandria, Allegorical Interpretation, 133 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •judah, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 221 |
88. Philo of Alexandria, On The Special Laws, 2.34, 3.171 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •judah, kingdom of, jehoash, fiscal reforms of •r. judah b. ilai Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53; Levine (2005), The Ancient Synagogue, The First Thousand Years, 91 | 2.34. And the law has regulated this ransom with reference to the same age both in men and women on account of three most important considerations. First of all, because the importance of their vow is equal and similar, whether it be made by a person of great or of little importance. Secondly, because it is fitting that those who have made a vow should not be exposed to the treatment of slaves; for they are valued at a high or at a low price, according to the good condition and beauty of their bodies, or the contrary. Thirdly, which, indeed, is the most important consideration of all, because inequality is valued among men, but equality is honoured by God.IX. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings. |
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| 89. Anon., Sibylline Oracles, 2.56, 3.224-3.226 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •kingship, of judah southern •judah (tribe) •judah, desert of Found in books: Levison (2009), Filled with the Spirit, 319; Rizzi (2010), Hadrian and the Christians, 75; Stuckenbruck (2007), 1 Enoch 91-108, 137 |
90. Philo of Alexandria, Against Flaccus, 48, 43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91 | 43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII. |
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91. Philo of Alexandria, On The Embassy To Gaius, 134-135, 137-138, 311 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91 | 311. "And though I might be able to establish this fact, and demonstrate to you the feelings of Augustus, your great grandfather, by an abundance of proofs, I will be content with two; for, in the first place, he sent commandments to all the governors of the different provinces throughout Asia, because he heard that the sacred first fruits were neglected, enjoining them to permit the Jews alone to assemble together in the synagogues, |
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| 92. Tosefta, Bava Metzia, 2.33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293 |
93. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 101| 6.6. "המחזיר את גרושתו משנשאת הנושא את חלוצתו והנושא את קרובת חלוצתו אין לו בה קידושין ואין צריכה הימנו גט היא פסולה והולד פסול דברי ר\"ע וחכ\"א יש לו בה קדושין וצריכה הימנו גט היא כשרה והולד כשר כופין אותו להוציא.", | |
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| 94. Tosefta, Kippurim, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandria, judah ha-levi’s poetry and Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 541 |
95. Tosefta, Terumot, 1.1-1.5, 2.1-2.3, 2.9-2.11, 2.13, 3.1-3.2, 3.18, 4.11, 7.14, 9.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah, heave-offering, separated by deaf-mute •judah, heave-offering, separated by minor •judah, heave-offering, rule for testimony •judah the prince •judah, heave-offering, vineyard of the fourth year •r. judah i (the prince), i •r. judah b. bathyra •rabbis, impact of judah the patriarch •judah, heave-offering, separation of •judah, heave-offering, preparation for priest Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 34, 36, 37, 38, 48, 49, 87, 121, 123, 297; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 105; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293, 295; Levine (2005), The Ancient Synagogue, The First Thousand Years, 421, 458| 1.1. "פועלים שתרמו את הבור אין תרומתן תרומה ואם היה בור קטן ואחרים משתמשין בו תרומתן תרומה.", 1.1. "רבי יהודה אומר חרש שתרם תרומתו תרומה אמר ר' יהודה מעשה בבניו של ר' יוחנן בן גודגדה שהיו חרשים והיו כל הטהרות שבירושלים נעשות על גבם אמרו לו משם ראיה טהרות אין צריכות מחשבה ונעשות על גב חרש שוטה וקטן תרומות ומעשרות צריכות מחשבה ר' יצחק אומר משום ר' אליעזר תרומת חרש לא תצא לחולין מפני שהוא ספק יש בו דעת ספק אין בו דעת כיצד עושין בית דין ממנין לו אפוטרופוס והוא תורם והם מקיימין על ידיו רבן שמעון בן גמליאל אומר איזהו חרש [כל] שהיה חרש מתחלתו אבל פקח שנתחרש הוא תורם והן מקיימין על ידיו.", 1.2. "שומע ואינו מדבר זה הוא אלם מדבר ואינו שומע זה הוא חרש זה וזה הרי הן כפקח לכל דבר.", 1.3. "איזהו שוטה היוצא יחידי בלילה והלן בבית הקברות [ומקרע] את כסותו והמאבד את מה שנותנים לו פעמים שוטה ופעמים חלים [זה הכלל] כל זמן שהוא שוטה הרי הוא כשוטה לכל דבר חלים הרי הוא כפקח לכל דבר.", 1.4. "ר' יהודה אומר קטן שהניחו אביו במקשה [הוא] תורם ואביו מקיים על ידו תרומתו תרומה אמרו לו לא הוא שתרם אלא אביו שאימן אחריו.", 1.5. "כיצד תורם את שאינו שלו הרי שירד לתוך שדה חבירו וליקט ותרם שלא ברשות אם חושש משום גזל אין תרומתו תרומה ואם אינו חושש משום גזל תרומתו תרומה כיצד ידוע אם חושש משום גזל אם לאו הרי שבא בעה\"ב ומצאו ואמר לו כלך אצל יפות נמצאו יפות אינו חושש משום גזל [ואם לאו הרי זה חושש משום גזל] ואם היה בעה\"ב מלקט ומוסיף עליהן בין כך ובין כך אינו חושש משום גזל.", 2.1. "המוכר פירות לחבירו ואמר לו פירות שמכרתי לך טבלים הן בשר בכור הוא יין נסך הוא שורת הדין אין נאמן ר' יהודה אומר לא נחשדו ישראל על כן אלא הכל לפי מה שהוא איש.", 2.1. "ישראל ונכרי שקנו שדה בסוריא הרי [הן כטבל וכמעשר] שנתערבו זה בזה דברי רבי רשב\"ג אומר חלקו של ישראל חייב חלקו של נכרי פטור ישראל שקנה שדה בסוריא אע\"פ שחזר ומכרה לנכרי חייבת [במעשר ובשביעית שכבר נתחייבה אבל האריסין והחכירות ובתי אבות נכרי] שמשכן שדהו לישראל אע\"פ שעשה [לו] ישראל נימוסות עליה פטורה מן המעשרות [ופטורה מן השמטה].", 2.2. "היה מקריב עמו זבחים ואמר לו נתפגלו היה עושה עמו טהרות ואמר לו נטמאו לא נחשדו ישראל על כן אבל אמר לו זבחים שהקרבתי עמך באותו היום נטמאו שורת הדין אין נאמן ר' יהודה אומר לא נחשדו ישראל על כן אלא הכל לפי מה שהוא איש.", 2.3. "השוחט את הפסח על בני [חבורה] ואמר שלא לשמו שחטתיו שורת הדין אין נאמן ר' יהודה אומר עד שלא [יתחיל] בו נאמן משהתחיל בו אינו נאמן.", 2.9. "כיצד אין תורמין מפירות הארץ על פירות חוץ לארץ אין תורמין מפירות ארץ ישראל על פירות סוריא ולא מפירות סוריא על פירות [א\"י] ישראל שקנה שדה בסוריא הרי הוא כקונה [בפרוזדור שבירושלים תורם ומעשר עליה.", 2.11. "איזו היא הארץ ואיזו היא חוצה לארץ כל ששופע מטור אמנון ואילך ארץ ישראל מטור אמנון ולפנים חוצה לארץ נסין שבים רואין אותן כאילו חוט מתוח מטור אמנון עד נחלי מצרים מחוט ולפנים ארץ ישראל מחוט ולחוץ חוצה לארץ ר' יהודה אומר כל שהוא כנגד ארץ ישראל הרי הוא כא\"י שנא' (במדבר ל״ד:ו׳) וגבול ים והיה לכם הים הגדול וגבול נסין שבצדדין רואין אותן כאילו חוט מתוח מקפלריא עד אוקיינוס מנחל מצרים עד אוקיינוס מחוט ולפנים ארץ ישראל מחוט ולחוץ חוצה לארץ.", 2.13. "אבל ערלה וכלאי הכרם שוין לנכרים בארץ ישראל בסוריא ובחוצה לארץ אלא שר' יהודה אומר אין לנכרי כרם רבעי בסוריא וחכ\"א יש לו אמר ר' יהודה מעשה בשביון ראש בית הכנסת של כזיב שלקח נכרי רבעי בסוריא ונתן לו דמיו ובא ושאל את רבן גמליאל שהיה עובר ממקום למקום ואמר לו המתן עד שנהיה בהלכה אמר לו משם ראיה אף הוא שלח לו ביד שליח חרש מה שעשית עשית אבל לא [תשנה] לעשות כן.", 3.1. "מאימתי תורמין את הגורן משתעקר האלה צבר מקצת הגורן תורם מן הצבור על שאינו צבור.", 3.1. "מפני מה אמרו אלם לא יתרום מפני שאין יכול לברך מפני מה אמרו סומא לא יתרום מפני שאין יכול לבור את היפה מן הרע מפני מה אמרו שיכור לא יתרום מפני שאין בו דעת אע\"פ שאמרו שיכור מקחו מקח וממכרו ממכר מתנתו מתנה ונדרו נדר הקדשו הקדש עבר עבירה שחייב עליה [חטאת] מחייבין אותו סקילה [מחייבין אותו] כללו של דבר שיכור הרי הוא כפקח לכל [דבר] מפני מה אמרו בעל קרי לא יתרום מפני שאינו יכול לברך מפני מה אמרו ערום לא יתרום מפני שאינו יכול לברך אבל מכסה את עצמו בתבן ובקש ובכל דבר ומברך." 3.2. "היה הולך להפריש תרומה ומעשר ראשון ומעשר עני מאימתי מברך עליהן משהפרישן הפרישן אם עתיד לקרות להם שם אין בהן קדושה עד שיקרא להם שם ואם אין עתיד לקרות להם שם כיון שהפרישן נתקדשו.", 3.18. "ר' אליעזר אומר תורמין מן הטהור על הטמא אר\"א מעשה שנפלה דליקה [בגורני כפר סגנא] ותרמו מן הטהור על הטמא אמרו לו משם ראיה אלא שתרמו מהן עליהן ר' אלעזר אמר משום ר\"א תורמין מן הטהור על הטמא אף בלח כיצד מי שכבש זיתים בטומאה ומבקש לתרמן בטהרה מביא משפך שאין בפיו כביצה ומניחו על פי חבית ומביא זיתים ונותן לתוכו ותורם ונמצא תורם מן הטהור על הטמא ומן המוקף אמרו לו אין קרוי לח אלא יין ושמן בלבד ר' יוסי אומר התורם מן הטמא על הטהור בין בשוגג בין במזיד תרומתו תרומה אמר ר' יוסי מה נשתנה זה מן התורם מן הרע על היפה.", 4.11. "היה הולך להפריש תרומה בשעת הפרשתו אמר הרי זה מעשר ראשון הרי זה מעשר ראשון היה הולך להפריש מעשר ראשון בשעת הפרשתו אמר הרי זה מעשר שני ה\"ז מעשר שני היה הולך להפריש מעשר [שני] בשעת הפרשתו אמר הרי זה מעשר עני הרי זה מעשר עני נתכוין לומר מעשר שני ואומר מעשר עני מעשר עני ואומר מעשר [ראשון] לא אמר כלום מעשר ראשון ואמר מעשר שני [דבריו קיימים] ר\"י אומר אם לשום מעשר עני מתכוין לא אמר כלום אי משום שני [לראשון] דבריו קיימין.", 7.14. "משמרת אסורה משום גלוי רבי נחמיה אומר אם היתה תחתונה מכוסה אע\"פ שעליונה מגולה הרי זו מותרת מפני שארס של נחש דומה לספוג ועומד במקומו.", 9.6. "אוכל אדם דגים וחגבים בין חיין ובין מתים ואינו חושש יין של תרומה שנפל לתוך המורייס אסור לזרים ר' אליעזר בר' ישמעאל מתיר לזרים.", | 1.1. "R. Yehuda says: One who is deaf who sets aside terumah - his terumah is a [valid] terumah. R. Yehuda told a story of the sons of R. Yocha b. Godgeda who were deaf, and all of the purity rules of Jerusalem were taken care of by them. They said to him regarding that proof, that the purity rules do not require thought, and [thus] they are taken care of by those who are deaf, insane, or minors, [but] terumah and tithes require thought. R. Yitzhak says in the name of R. Elezar: The terumah of one who is deaf should not go out as profane, because there is doubt – perhaps he has knowledge, perhaps he does not have knowledge. How [should] they treat him? The court [should] assign him guardians, [so that when] he sets aside terumah they confirm for him [that he has done it correctly]. R. Simon b. Gamliel says: Who is considered to be deaf? Everyone who was deaf from his birth [is considered to be deaf], but one who [initially] is sensible and becomes deaf, he writes and they provide confirmation. " 1.2. "One who hears and does not speak – he is mute. One who speaks and does not hear – he is deaf. And in both cases regard him as one who is sensible in all respects. ", 1.3. "Who is considered to be insane? One who goes out alone at night, and one who stays overnight in the cemetery, and one who tears his chair, and one who destroys things that people give to him. [For one who is] sometimes insane, sometimes sane, this is the general rule: Whenever he is insane, regard him as someone who is insane in all respects, and [whenever he is] sane, regard him as someone who is sensible in all respects.", 1.4. "R. Yehuda says: A minor whose father places him in a cucumber field – [when] he sets aside terumah and his father speaks on his behalf, his terumah is a [valid] terumah. They said: It is not he [the minor] who sets aside terumah, but rather his father who confirms his act.", 1.5. "How could someone set aside as terumah something that does not belong to him? He could go down to the middle of his neighbor’s field and glean and set aside terumah while not being in poverty. If they consider it robbery, his terumah is not a [valid] terumah, but if not, his terumah is a [valid] terumah. How could one know if it were considered robbery or not? The case when the master of the house comes out and finds him, and says to him: ‘Cut it out!’ with pleasantries – if there were pleasantries it is not considered robbery, but if not, regard it to be considered robbery. If the master of the house had harvested and added to it, in either case it is not considered robbery.", |
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96. Tosefta, Yadayim, 2.6, 2.14, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. judah i •judah, r. Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 557; Goodman (2006), Judaism in the Roman World: Collected Essays, 71| 2.6. "ר\"ש בן מנסיא אומר שיר השירים מטמאה את הידים מפני שנאמרה ברוח הקדש. וקהלת אינה מטמאה את הידים שאינה אלא מחכמתו של שלמה. אמרו לו וכי לא כתב אלא זו בלבד הרי הוא אומר (מלכים א ה׳:י״ב) וידבר שלשת אלפים משל ואומר (משלי ל׳:ו׳) אל תוסף על דבריו.", | |
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| 97. Plutarch, Placita Philosophorum (874D-911C), None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99 |
98. New Testament, Acts, 5.3-5.5, 8.12-8.17, 8.28-8.30, 11.26, 13.14-13.41, 15.7-15.13, 16.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 581, 582; Levison (2009), Filled with the Spirit, 258, 259, 260, 278, 319; Rizzi (2010), Hadrian and the Christians, 75| 5.3. εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; 5.4. οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες pb n="264"/ προσηύξμιλεστονε ν͂quot16quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.16. ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17. Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18. καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19. καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20. ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21. καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22. καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, [ἄνδρα] κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23. τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24. προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25. ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26. Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28. καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29. ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30. ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31. ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες [νῦν] εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33. ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34. ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35. διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36. Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37. ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38. Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39. ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 13.40. βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 13.41. 15.7. Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 15.8. καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 15.9. καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν. 15.10. νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; 15.11. ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι. 15.12. Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν. 15.13. Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων Ἄνδρες ἀδελφοί, ἀκούσατέ μου. 16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις | 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise, 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead, 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers, 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'" 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are." 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. |
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99. New Testament, 2 Thessalonians, 2.3-2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422| 2.3. μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 2.4. ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—. 2.5. Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν; 2.6. καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ καιρῷ· 2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. 2.8. καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος [Ἰησοῦς]ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, 2.9. οὗ ἐστὶν ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους 2.10. καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθʼ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς· 2.11. καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, 2.12. ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ. | 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. 2.5. Don't you remember that, when I was still with you, I told you these things? 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season. 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders, 2.10. and with all deception of wickedness for those who are being lost, because they didn't receive the love of the truth, that they might be saved. 2.11. Because of this, God sends them a working of error, that they should believe a lie; 2.12. that they all might be judged who didn't believe the truth, but had pleasure in unrighteousness. |
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100. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010), Hadrian and the Christians, 75 | 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. |
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101. Anon., Epistle of Barnabas, 8.2, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (patriarch) •judah (patriarch, tribe, biblical region, kingdom) Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 133; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422 | 8.2. Understand ye how in all plainness it is spoken unto you; the calf is Jesus, the men that offer it, being sinners, are they that offered Him for the slaughter. After this it is no more men (who offer); the glory is no more for sinners. 18.2. And the one is the Lord from all eternity and unto all eternity, whereas the other is Lord of the season of iniquity that now is. |
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102. Ignatius, To The Magnesians, 10.1, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah, desert of Found in books: Rizzi (2010), Hadrian and the Christians, 75 | 10.1. Therefore let us not be insensible to His goodness. For if He should imitate us according to our deeds, we are lost. For this cause, seeing that we are become His disciples, let us learn to live as beseemeth Christianity. For whoso is called by another name besides this, is not of God. 10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God. |
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103. New Testament, 2 Corinthians, 1, 1.8, 1.9, 1.10, 1.15, 1.16, 1.17, 1.19, 1.20, 1.21, 1.22, 4.16, 6.14-7.1, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 257, 258, 260, 278| 1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. | |
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| 104. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gera (2014), Judith, 472 |
105. New Testament, 1 Timothy, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 213| 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. | 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. |
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| 106. Suetonius, Augustus, 44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. judah b. ilai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 95 |
107. New Testament, Philippians, 2.7, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (patriarch) Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 133| 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. | 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. |
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| 108. Ps.-Philo, Biblical Antiquities, 9.5, 10.7, 11.15, 18.10, 20.2, 20.8, 27.9-27.10, 28.6, 32.9, 36.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tamar (daughter-in-law of judah) •judah (patriarch, tribe, biblical region, kingdom) •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 162; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 112; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595 |
| 109. Seneca The Younger, Letters, 3.12, 107.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah son of jacob; tribe •judah the patriarch Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 235; Stuckenbruck (2007), 1 Enoch 91-108, 301 |
110. New Testament, 1 Corinthians, 5.7, 10.1-10.4, 10.24, 36.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 133; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595| 5.7. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός· 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2. καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3. καὶ πάντες [τὸ αὐτὸ] πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.24. μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου. | 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.24. Let no one seek his own, but each one his neighbor's good. |
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111. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 319 | 414e. Their presence and power wise men are ever telling us we must look for in Nature and in Matter, where it is manifested, the originating influence being reserved for the Deity, as is right. Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called 'Eurycleis,' but now 'Pythones') enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments. For if he allows himself to become entangled in men's needs, he is prodigal with his majesty and he does not observe the dignity and greatness of his preeminence.""You are right," said Cleombrotus; "but since it is hard to apprehend |
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| 112. Petronius Arbiter, Satyricon, 27-28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 221 |
113. Mishnah, Maaser Sheni, 5.1-5.4, 5.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, heave-offering, vineyard of the fourth year •rabbis, impact of judah the patriarch Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 123; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 294| 5.1. "כֶּרֶם רְבָעִי, מְצַיְּנִין אוֹתוֹ בְּקוֹזְזוֹת אֲדָמָה, וְשֶׁל עָרְלָה בְּחַרְסִית, וְשֶׁל קְבָרוֹת בְּסִיד, וּמְמַחֶה וְשׁוֹפֵךְ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּשְּׁבִיעִית. וְהַצְּנוּעִים מַנִּיחִין אֶת הַמָּעוֹת וְאוֹמְרִים, כָּל הַנִּלְקָט מִזֶּה, יְהֵא מְחֻלָּל עַל הַמָּעוֹת הָאֵלּוּ: \n", 5.2. "כֶּרֶם רְבָעִי הָיָה עוֹלֶה לִירוּשָׁלַיִם מַהֲלַךְ יוֹם אֶחָד לְכָל צָד. וְאֵיזוֹ הִיא תְחוּמָהּ, אֵילַת מִן הַדָּרוֹם וְעַקְרַבַּת מִן הַצָּפוֹן, לוֹד מִן הַמַּעֲרָב וְהַיַּרְדֵּן מִן הַמִּזְרָח. וּמִשֶּׁרַבּוּ הַפֵּרוֹת, הִתְקִינוּ שֶׁיְּהֵא נִפְדֶּה סָמוּךְ לַחוֹמָה. וּתְנַאי הָיָה הַדָּבָר, שֶׁאֵימָתַי שֶׁיִּרְצוּ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה. רַבִּי יוֹסֵי אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הָיָה הַתְּנַאי הַזֶּה. וּתְנַאי הָיָה, אֵימָתַי שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה: \n", 5.3. "כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בִעוּר. וּבֵית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִין לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגָּת: \n", 5.4. "כֵּיצַד פּוֹדִין נֶטַע רְבָעִי, מַנִּיחַ אֶת הַסַּל עַל פִּי שְׁלֹשָׁה, וְאוֹמֵר, כַּמָּה אָדָם רוֹצֶה לִפְדּוֹת לוֹ בְסֶלַע עַל מְנָת לְהוֹצִיא יְצִיאוֹת מִבֵּיתוֹ. וּמַנִּיחַ אֶת הַמָּעוֹת, וְאוֹמֵר, כָּל הַנִּלְקָט מִזֶּה, מְחֻלָּל עַל הַמָּעוֹת הָאֵלּוּ בְּכָךְ וְכָךְ סַלִּים בְּסָלַע: \n", 5.9. "מִי שֶׁהָיוּ פֵרוֹתָיו רְחוֹקִים מִמֶּנּוּ, צָרִיךְ לִקְרוֹא לָהֶם שֵׁם. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וְהַזְּקֵנִים שֶׁהָיוּ בָאִין בִּסְפִינָה, אָמַר רַבָּן גַּמְלִיאֵל, עִשּׂוּר שֶׁאֲנִי עָתִיד לָמוֹד, נָתוּן לִיהוֹשֻׁעַ, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. עִשּׂוּר אַחֵר שֶׁאֲנִי עָתִיד לָמֹד, נָתוּן לַעֲקִיבָא בֶן יוֹסֵף שֶׁיִּזְכֶּה בוֹ לָעֲנִיִּים, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ, עִשּׂוּר שֶׁאֲנִי עָתִיד לָמוֹד נָתוּן לְאֶלְעָזָר בֶּן עֲזַרְיָה, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. וְנִתְקַבְּלוּ זֶה מִזֶּה שָׂכָר: \n", | |
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114. New Testament, Romans, 2.13, 3.1, 11.16-11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) •judah (patriarch) •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 212, 213, 224, 229; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 128; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 362| 2.13. οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. 3.1. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. | 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? |
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115. New Testament, 1 John, 2.26-2.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (tribe) Found in books: Levison (2009), Filled with the Spirit, 418| 2.26. Ταῦτα ἔγραψα ὑμῖν περὶ τῶν πλανώντων ὑμᾶς. 2.27. καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε ἀπʼ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλʼ ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ. | 2.26. These things I have written to you concerning those who would lead you astray. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. |
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116. New Testament, John, 11.47-11.53, 14.26, 18.31, 19.28-19.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (patriarch) •judah (tribe) •tamar (daughter-in-law of judah) •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 89; Levison (2009), Filled with the Spirit, 418; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 175; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 133| 11.47. Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον Τί ποιοῦμεν ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; 11.48. ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 11.49. εἷς δέ τις ἐξ αὐτῶν Καιάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς Ὑμεῖς οὐκ οἴδατε οὐδέν, 11.50. οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. 11.51. Τοῦτο δὲ ἀφʼ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, 11.52. καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. 11.53. Ἀπʼ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 18.31. εἶπεν οὖν αὐτοῖς Πειλᾶτος Λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. εἶπον αὐτῷ οἱ Ἰουδαῖοι Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα· 19.28. Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφὴ λέγει Διψῶ. 19.29. σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὖν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι. 19.30. ὅτε οὖν ἔλαβεν τὸ ὄξος [ὁ] Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. | 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." 11.49. But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 11.50. nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish." 11.51. Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, 11.52. and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 11.53. So from that day forward they took counsel that they might put him to death. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death," 19.28. After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty." 19.29. Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. |
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| 117. Tosefta, Bava Batra, 8.9-8.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah son of eleazar khthousion •r. judah Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 42, 43; Katzoff(2005), Law in the Documents of the Judaean Desert, 176 |
118. New Testament, Hebrews, 7.1-7.7, 8.9, 12.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah •judah (patriarch) •judah, r. Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 213; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 133| 7.1. Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, 7.2. ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, 7.3. ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές. 7.4. Θεωρεῖτε δὲ πηλίκος οὗτος ᾧδεκάτην Ἀβραὰμ ἔδωκενἐκ τῶν ἀκροθινίων ὁ πατριάρχης. 7.5. καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ· 7.6. ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν. 7.7. χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. 8.9. 12.15. ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ,μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇκαὶ διʼ αὐτῆς μιανθῶσιν οἱ πολλοί, | 7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.2. to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 7.4. Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. 7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham, 7.6. but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. 7.7. But without any dispute the less is blessed by the better. 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; |
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119. New Testament, Ephesians, 1.13-1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 256, 258| 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. | 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. |
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120. Tosefta, Bava Qamma, 3.4, 8.10-8.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi judah the prince •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293; Schiffman (1983), Testimony and the Penal Code, 128| 3.4. "כיצד משלם במותר חצי נזק שור שוה מנה שנגח שור שוה מאתים הכחישו חמשים זוז חזר האחרון הכחישו שלשה של זהב האחרון משלם לראשון חצי דינר זהב שור שוה מאתים שנגח שור שוה מאתים וחבל בו חמשים זוז חזר האחרון והכחישו השביח הניזק היה יפה ד' מאות זוז שאלמלא לא הזיקו היה יפה שמנה מאות זוז עד שלא עמד בב\"ד השביח המזיק אם עד שלא עמד בדין השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד השביח המזיק אם עד שלא עמד בב\"ד השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד אם משעמד בב\"ד השביח אין לו אלא כשעת עמידתו בב\"ד הרג שורו של חבירו הוקרה בהמתו או שהוזלה הדליק גדיש של חבירו והוקרה תבואה או שהוזלה בין משעמד בב\"ד ובין עד שלא עמד בבית דין אין לו אלא כשעת נזקו.", | |
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121. Tosefta, Berachot, 1.5, 2.1, 2.14, 2.20, 3.13, 3.25, 6.23-6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. judah i (the prince), i •judah, heave-offering, separated by minor •judah the patriarch •rabbis, impact of judah the patriarch Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 34; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 292; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224; Levine (2005), The Ancient Synagogue, The First Thousand Years, 549, 553| 1.5. "החתנים וכל העוסקין במצות פטורין מק\"ש ומן התפלה ומן התפילין שנאמר (דברים ו) בשבתך בביתך פרט לחתנים ובלכתך בדרך פרט לעסוקין במצות.", 2.1. "הקורא את שמע צריך להזכיר יציאת מצרים באמת ויציב רבי אומר צריך להזכיר בה מלכות אחרים אומרים צריך להזכיר בה מכת בכורות וקריעת ים סוף.", 2.1. "קברו את המת ועמדו בשורה שורה הרואה את הפנימית פטורה ושאינה רואה את הפנימית חייבת רבי יהודה אומר אם אין שם אלא שורה אחת העומדים שם לשם כבוד חייבין לשם אבל פטורין ירדו להספד הרואין את הפנימית פטורין וי\"א ושניים להם ושאין רואין את הפנימית חייבין הסופד וכל העוסקים בהספד מפסיקין לקריאת שמע ואין מפסיקין לתפלה מעשה שהפסיקו רבותינו לקריאת שמע ולתפלה.", 2.14. "הרי שהיה עומד בשדה ערום או [שהיה] עושה מלאכתו ערום הרי זה מכסה את עצמו בתבן ובקש ובכל דבר וקורא אף על פי שאמרו אין שבחו של אדם להיות יושב ערום זה מכסה עצמו בתבן ובקש ובכל דבר וקורא אע\"פ שאמרו כשברא הקב\"ה את האדם לא בראו ערום שנא' (איוב לח) בשומי ענן לבושו וערפל חתולתו ענן לבושו זה השפיר וערפל [תחולתו] זה השליא הרי שהיתה מטפחת של בגד ושל עור חגורה לו על מתניו הרי זה קורא בין כך ובין כך לא יתפלל עד שיכסה לבו.", 3.13. "לא הזכיר גבורות גשמים בתחיית המתים ולא שאלה בברכת השנים מחזירין אותו לא אמר הבדלה בחונן הדעת אומרה על הכוס ואם לא אמר מחזירין אותו רבי יוסי אומר אף מי שלא הזכיר ברית בברכת הארץ מחזירין אותו.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", 6.23. "ר' יהודה אומר שלש ברכות צריך לברך בכל יום ברוך שלא עשני גוי ברוך שלא עשני אשה [ברוך] שלא עשני בור. גוי (ישעיהו מ) כל הגוים כאין נגדו אשה אין אשה חייבת במצות בור שאין ירא חטא ולא עם הארץ חסיד משל למה הדבר דומה למלך בשר ודם שאמר לעבדו לבשל לו תבשיל הוא לא בשל לו תבשיל מימיו סוף שמקדיח את התבשיל ומקניט את רבו לחפות לו חלוק והוא לא חיפת לו חלוק מימיו סוף שמלכלך את החלוק ומקניט את רבו.", 6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.", | |
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122. Tosefta, Demai, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Katzoff(2005), Law in the Documents of the Judaean Desert, 147| 6.2. "[החולק] שדה מן הנכרי מעשר ונותן לו [ר\"ש אומר תורם ונותן לו לפיכך אם חזר הנכרי ונתגייר או שמכר לישראל מעשר ונותן לו שכר ממנו שדה מעשר ונותן לו מה בין שוכר לחוכר השוכר במעות והחוכר בפירות.", | |
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123. Tosefta, Eruvin, 1.2, 4.11, 5.7, 5.24, 6.2, 6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch •judah the prince •judah the patriarch •judah, r. Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 144; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293, 294, 295; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 115| 1.2. "ר\"א אומר הכשר מבוי בלחיים מעשה בר\"א שהלך אצל [יוסף] בן פרידה לאובלין [וראה לו מבוי] שאין לו אלא לחי אחד אמר לו עשה [לו שניה אמר לו אתה חוזר לסותמו] אמר לו יסתם [מה ראיה לשבת] בכך.", 4.11. "כיצד מקדרין בהרים התחתון כנגד לבו והעליון כנגד פרסותיו מקדיר ועולה מקדיר ויורד רואה את ההר כאילו בקוע לפניו דברי ר' וחכ\"א אין מקדרין בהרים היו לפניו [הרי מישור] מודד את המישור [ונשכר] ומניח את ההר הר וגאיות מודד את הגאיות [ונשכר] ומניח את ההר.", 5.7. "ה' חבורות מקצת שרוין בחדרים ומקצת שרוין בעליות טרקלין שלהן כחצר לבתים שנים ששותפין זה לזה בין ביין בין בשמן אינן צריכין לערב היו ג' זה שותף לזה ביין וזה שותף לזה בשמן צריכין לערב רש\"א א' יין וא' שמן אין צריכין לערב אלעזר בן תדאי אומר אסורין עד שיערבו.", 6.2. "גזוזטרא שהיא למעלה מן [הים] אין ממלאין הימנה בשבת אלא אם כן עשו לה מחיצה גבוהה י' טפחים למטה מן המים אע\"פ שהמים צפין על גבה אין בכך כלום ר' מאיר אומר אף מלמעלה רבי חנניא בן [עקיבה אומר גזוזטרא שהיא למעלה מן הים גבוהה עשרה טפחים נוקבה וממלא ממנה בשבת].", 6.2. "אר\"ש ב\"א פעם א' [היינו יושבין לפני ר\"מ בערדסקין ואמר אחד] ערבתי בבצלים והושיבו ר\"מ בד\"א שלו וכן היה רשב\"א אומר מערבין לחולה ולאסטניס [ולקטן במזונו ולרעבתן בבינוני] של כל אדם.", 6.4. "[שיתוף מבוי צריך שיהא עמהם במבוי עירוב חצירות צריך שיהא עמהם בחצר] שנים ששותפין זה לזה [בין ביין בין] בשמן צריך [שיהא] עמהן במבוי אמר ר\"מ מפני מה אמרו אין מערבין לאדם אלא [לדעתו] לפי שאין רוצה שישתתפו אחרים עמו בחלקו אבל אם [היתה] לו תבשיל או עיסה אצל חבירו זכה לו תבשילו.", | |
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124. Tosefta, Hagigah, 1.4, 2.1, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch •rabbis, impact of judah the patriarch Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 292, 293| 1.4. "תינוקות שהביאה שתי שערות חייבת בכל מצות האמורות בתורה או חולצת או מתיבמת וכן תינוק שהביא שתי שערות חייב בכל המצות האמורות בתורה ראוי להיות בן סורר ומורה נתמלא זקנו ראוי ליעשות שליח צבור לעבור לפני התיבה ולישא את כפיו אבל אין חולק בקדשי מקדש עד שיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים שנה שנאמר (עזרא ג׳:ח׳) ויעמידו את הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה'.", 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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125. Tosefta, Horayot, 2.5, 2.20-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96, 184| 2.5. "הוא ואביו ורבו עומדין בשבי הוא קודם לרבו ורבו קודם לאביו ואמו קודמת לכל אדם איזהו רבו רבו שלמדו תורה לא שלמדו אומנות ואיזה זה שפתח לו תחלה ר' מאיר אומר רבו שלמדו חכמה לא רבו שלמדו תורה ר' יהודה אומר כל שרוב תלמודו ממנו ר' יוסי אומר כל שהאיר עיניו במשנתו.", | |
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| 126. Tosefta, Avodah Zarah, a b c d\n0 4(5).8 4(5).8 4(5) 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah nesiah, r. •judah hanasi, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 194, 195, 196, 199 |
127. Tosefta, Ketuvot, 1.4, 4.13, 5.1, 8.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah, r. •judah son of eleazar khthousion •rabbis, impact of judah the patriarch •r. judah Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 294; Katzoff (2019), On Jews in the Roman World: Collected Studies. 49; Katzoff(2005), Law in the Documents of the Judaean Desert, 176; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 105| 1.4. "בוגרת ואיילונית כתובתן מאתים נשאת בחזקת שהיא כשירה ונמצאת איילונית אין לה כתובה רצה לקיים נותן כתובה מנה.", 4.13. "[דרש ר' יוסי הגלילי מקום שגובין כתובה מלוה גובין אותה מלוה ואין גובין את הכתובה מקום שכופלין את הכתובה] אין גובין אלא מחצה.", 5.1. "הבוגרת [בתביעה נותנים] לה שנים עשר חודש אם היתה קטנה בין היא בין אביה יכולין לעכב ר\"ט אומר נותנין לה הכל תרומה בד\"א מן האירוסין אבל מן הנישואין מודה ר\"ט שנותנין לה מחצה חולין ומחצה תרומה במה ד\"א בבת כהן לכהן אבל בת ישראל לכהן [הכל מודים שמעלין לה כל מזונותיה מן החולין] ר' יהודה בן בתירה אומר שתי ידות תרומה ואחד חולין ר' יהודה אומר [מוכרת את התרומה ולוקחת בדמיה חולין] רבן שמעון בן גמליאל אומר כל מקום שהוזכרו [שם] תרומה נותנין [כפול] חולין. זו משנה ראשונה רבותינו אמרו אין האשה אוכלת בתרומה עד שתכנס לחופה והיבמה עד שתבעל ואם מתה בעלה יורשה אמר ר' מנחם בן נפח [משם] ר' אליעזר הקפר מעשה בר' טרפון שקדש ג' מאות נשים להאכילן בתרומה שהיו שני בצורת וכבר שלח יוחנן בן בג בג אצל ר' יהודה בן בתירה לנציבים אמר לו שמעתי עליך שאתה אומר בת ישראל המאורסת לכהן אוכלת בתרומה שלח לו [ואמר לו] מוחזק הייתי בך שאתה בקי בחדרי תורה לדון קל וחומר אי אתה יודע ומה שפחה כנענית שאין ביאתה קונה אותה לאכול בתרומה [כסף] קונה אותה להאכילה בתרומה בת ישראל שהביאה קונה אותה להאכילה בתרומה אינו דין שיהא כסף קונה אותה להאכילה בתרומה אבל מה אעשה שהרי אמרו חכמים אין ארוסה בת ישראל אוכלת בתרומה עד שתכנס לחופה [אם] מתה בעלה יורשה.", 8.5. "הגנב שנטל מזה ונתן לזה מה שנטל נטל ומה שנתן נתן הגזלן שנטל מזה ונתן לזה מה שנטל נטל ומה שנתן נתן הירדן שנטל מזה ונתן לזה מה שנטל נטל ומה שנתן נתן שטף נהר עצים ואבנים וקורות נטל מזה ונתן לזה אם נתיאשו הבעלים הרי אלו שלו ואם היו בעלים מרדפין אחריהן או שהיו במקום אחר הרי אלו של בעלים.", | 1.4. "An adult woman and a woman incapable of having children (aylonit)—their ketubah is 200. If she is married on the presumption that she was fit to bear children but it turned out that she was incapable, she has no ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.", 4.13. "Explained Rabbi Yose Ha-Gelili: Anywhere they write (sic!, based on Ehrfurt) a loan into a ketubah (i.e. a combined document with aspects that are a loan, e.g. in the dowry, and other aspects that are a normal ketubah), he (sic!) can collect the lone but she (sic!, Ehrfurt has גובה in both instances) can't collect the ketubah. Anywhere they double the ketubah, she can only collect half. (This is my explanation—against everyone I have found!—trying to account for the simple meanings of the words in the Ehrfurt manuscript, which Robert Brody has shown to probably be the best text, but there is a LOT of confusion about this halakhah. See Lieberman and traditional commentators on Baba Metzia 104b for more details).", 5.1. "The adult woman is like (sic!) one claimed—they give her 12 months. If she were a minor, either she or her father is able to delay [the marriage until she is of majority age]. Rabbi Tarfon says: They give her everything terumah [if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah]. When does this apply? From betrothal [i.e. when the claiming 12 months is up, she is betrothed but still not married], but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen's daughter [married to a] kohen, but an Israelite's daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they [the sages] mention \"terumah\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite's daughter doesn't eat terumah until she enters the bridal chamber, and a yevamah doesn't [eat terumah] until she has sex [with her levir]. If her husband dies [after the time of claiming has passed], he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite's daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don't know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex [with a kohen] does not acquire her to allow her to eat terumah, isn't it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite's daughter can't eat terumah until she enters the bridal chamber. If she dies, her father inherits her.", 8.5. "A thief who took from this one and gave to that one—whatever he took is taken, whatever he gave is given. A robber who took from this one and gave to that one—whatever he took is taken, whatever he gave is given. If the Jordan [river] took from this one and gave to this one—whatever it took is taken, whatever it gave is given. If a river carried off trees, stones or beams from this one and gave [them] to this one—if the owner despaired [of getting this property back] then they are his [the finder's]; but if the owner is in pursuit after them, or they are in another place [and thus had no way to know that their property was carried off by the river], then they belong to the owner.", |
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| 128. Tosefta, Kelim, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the prince Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 105 |
129. Tosefta, Kiddushin, 1.5, 1.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 204| 1.5. "ספינה נקנית במשיכה ר' נתן אומר ספינה ואותיות נקנות במשיכה ובשטר איזו היא משיכה בין שמשך בין שהנהיג בין שקרא לה ובאת אחריו ה\"ז משיכה איזו היא מסירה כל שמסר לו פרומביא ומוסרה ה\"ז מסירה אימתי אמרו מטלטלין נקנין במשיכה ברשות הרבים או בחצר שאינה של שניהם ברשות הלוקח כיון שקבל עליו קנה ברשות המוכר עד שיגביה או עד שיוציא מרשות הבעלים ברשות זה המופקדים אצלו עד שיקבל עליו או עד שישכיר לו את [מקומו].", 1.11. "העושה מצוה אחת מטיבין לו ומאריכין [לו] את ימיו ונוחל את הארץ וכל העובר עבירה אחת מריעין לו ומקצרין את ימיו ואינו נוחל את הארץ ע\"ז נאמר (קוהלת ט) וחוטא אחד יאבד טובה הרבה בחטא יחידי שחטא זה איבד ממנו טובות הרבה לעולם יהא אדם רואה את עצמו כאילו חציו זכאי וחציו חייב עשה מצוה אחת אשריו שהכריע עצמו לכף זכות עבר עבירה אחת אוי לו שהכריע עצמו לכף חובה ע\"ז נאמר וחוטא אחד יאבד טובה הרבה [בחטא] יחידי [שעשה זה] איבד ממנו טובות הרבה ר\"ש בר\"א אומר משום ר\"מ לפי שהיחיד נידון אחר רובו והעולם נידון אחר רובו לעולם יהא אדם רואה [את] עצמו חציו זכאי וחציו חייב ואת העולם חציו זכאי וחציו חייב עשה מצוה אחת אשריו שהכריע א\"ע ואת העולם לכף זכות עבר עבירה אחת אוי לו שהכריע את עצמו ואת העולם לכף חובה וע\"ז נאמר וחוטא אחד יאבד טובה הרבה [בחטא יחידי שחטא זה איבד ממנו ומן העולם טובות הרבה] ר\"ש אומר היה אדם צדיק כל ימיו ובאחרונה מרד איבד את הכל שנא' (יחזקאל לג) צדקת הצדיק לא תצילנו ביום פשעו היה אדם רשע כל ימיו ועשה תשובה באחרונה המקום מקבלו שנא' (שם) ורשעת הרשע לא יכשל בה ביום שובו מרשעו וגו'. כל העוסק [בשלשתן] במקרא במשנה ובדרך ארץ על זה נאמר (קוהלת ד) והחוט המשולש לא במהרה ינתק. ", | 1.5. "A ship is acquired with drawing (meshikhah). Rabbi Natan says: A ship and documents are acquired with drawing and with a contract. Which is drawing? Whether he drew [the animal], whether he drove [it], whether he called to it and it came after him—this is drawing. Which is handing over (mesirah)? Anyone who handed over to him the halter and he took it—this is handing over. In what cases did they say that moveable property is acquired with drawing? In the public road or in a courtyard which doesn't belong to either [party in the transaction]. On the property of the buyer, whenever he accepts it, he acquires. On the property of the seller, when he lifts it or until he takes it out of the owner's property. On the property of the one with whom he deposited [the animal], until he [the bailee] accepts it [the responsibility of looking after the item for the buyer] or until he [the buyer] rents the place [where the item is stored with the bailee].", 1.11. "One who does 1 mitzvah, it causes good for him, it lengthens his days and his years and he inherits the soil. Anyone who does one averah, it causes bad for him, it plucks off his days and he does not inherit the land. About this one it is said, \"One sinner can destroy much good\" (Kohelet 9:18)—with a single sin, this one destroyed for him many good things. A person should always see himself as if he is half innocent and half guilty. If he does one mitzvah, he is happy that he tipped his scale to the side of innocence. If he does one averah, woe to him! he tipped his scale to the side of guilt. About this one it is said, \"One sinner can destroy much good\"—with a single sin, this one destroyed for him many good things. Rabbi Shimon ben Elazar says in the name of Rabbi Meir: Because an individual is judged according to the majority [of his deeds] and the world is judged according to the majority [of the deeds performed in it], one who does one mitzvah is happy that he has tipped his scales and the scales of the world to the side of innocence; if he does one averah, woe to him! he tips his scale and the scale of the world to the side of guilt. About this one it is said, \"One sinner can destroy much good\"—with a single sin, this one destroyed for him many good things. Rabbi Shimon says: If someone was righteous their entire life, but in the end rebelled, he lost everything, as it is said, \"The righteousness of the righteous will not save him on the day of his wickedness\" (Yehezkel 33:12). If someone were wicked all their life and did teshuvah at the end, God receives him, as it is said, \"He will not trip on the wickedness of the wicked on the day he returns from his wickedness\" (Yehezkel 33:12). Anyone who is engaged in all three of them—in Scripture, Mishnah and an occupation—about this person it is said, \"The threefold cord will not be quickly broken\" (Kohelet 4:12).", |
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| 130. Tosefta, Megillah, a b c d\n0 3.35 3.35 3 35\n1 3.21 3.21 3 21\n2 2.18 2.18 2 18\n3 3.18 3.18 3 18\n4 3.19 3.19 3 19\n5 3.20 3.20 3 20\n6 3.41 3.41 3 41\n7 1.5 1.5 1 5 \n8 2.15 2.15 2 15\n9 3(2).7 3(2).7 3(2) 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 458 |
131. New Testament, Galatians, 2.11-2.14, 4.6, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. judah the prince •judah (person) Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96, 159; Levison (2009), Filled with the Spirit, 278| 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. | 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. |
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132. Tosefta, Nazir, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 295| 5.1. "כל אלו שאמרו אין מתחיל לימנות עד שיטהר אם נטמא אין מביא קרבן טומאה כל אלו שאמרו מתחיל ומונה מיד אם נטמא מביא קרבן טומאה.", | |
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133. Tosefta, Peah, 4.8-4.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 294| 4.8. "אין פוחתין לעני העובר ממקום למקום מככר בפונדיון מארבע סאין בסלע לן נותנין לו פרנסת לינה שמן וקטנית שבת נותנין לו מזון שלש סעודות שמן וקיטנית דג וירק בד\"א בזמן שאין מכירין אותו אבל בזמן שמכירין אותו אף מכסין אותו היה מסבב על הפתחים אין נזקקין לו לכל דבר.", 4.9. "תמחוי כל היום קופה מערב שבת לערב שבת תמחוי לכל אדם קופה לאנשי אותה העיר אם שהה שם שלשים יום הרי הוא כאנשי העיר לקופה [ולכיסוי ששה חדשים לעניי] העיר שנים עשר חודש.", 4.11. "היה משתמש בכלי זהב מוכרן ומשתמש בכלי כסף בכלי כסף מוכרן ומשתמש בכלי נחושת בכלי נחושת מוכרן ומשתמש בכלי זכוכית אמרו משפחת בית נבלטא היתה בירושלים והיתה מתיחסת על בני ארנן היבוסי העלו להם חכמים שלש מאות שקלי זהב ולא רצו להוציאן חוץ מירושלים.", 4.12. "[האומר איני מתפרנס משל אחרים שוקדין עליו ומפרנסין אותו ונותנין לו לשום מלוה וחוזרין ונותנין לו לשום מתנה דר\"מ רש\"א אומרין לו הבא משכון כדי לגוס את דעתו].", 4.13. "היה אומר איני מתפרנס משל עצמי שוקדין עליו ומפרנסין אותו ונותנין לו לשם מתנה וחוזרין וגובין [לו] לשום מלוה.", 4.14. "המסמא את עינו והמצבה את כריסו והמעבה את שוקיו אין נפטר מן העולם עד שיהא לו כן.", 4.15. "גבאי צדקה אין רשאין לפרוש זה מזה אפילו נתן לו חבירו מעות שהוא חייב לו אפילו מצא מעות בדרך אינו רשאי ליטלן שנאמר (במדבר ל״ב:כ״ב) והייתם נקיים מה' ומישראל אבל פורשים זה מזה לתוך חצר או לתוך חנות וגובין.", 4.16. "מעשר <עני> [שני] אין פורעין ממנו מלוה וחוב ואין משלמין ממנו את הגמולים ואין פודין בו שבוים ואין עושין בו שושבינות ואין נותנין ממנו דבר לצדקה אבל משלחין ממנו דבר של גמילות חסדים וצריך להודיע ונותנין אותו לחבר עיר בטובה.", 4.17. "אמר ליתן ונתן נותנין לו שכר אמירה ושכר מעשה [אמר ליתן ולא הספיק בידו ליתן נותנין לו שכר אמירה כשכר מעשה] לא אמר ליתן אבל אמר לאחרים תנו נותנין לו שכר על כך שנא' (דברים ט״ו:י׳) כי בגלל הדבר הזה יברכך ה' אלהיך וגו' לא אמר לאחרים תנו אבל מניח לו בדברים טובים מנין שנותנים לו שכר על כך שנאמר כי בגלל הדבר הזה וגו'.", 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", 4.19. "א\"ר יהושע בן קרחה מנין שכל המעלים [את] עיניו מן הצדקה כאילו עובד ע\"ז שנאמר (דברים ט״ו:ט׳) השמר לך פן יהיה דבר עם לבבך בליעל לאמר ולהלן הוא אומר (דברים י״ג:י״ד) יצאו אנשים בני בליעל מקרבך מה בליעל האמור להלן ע\"ז אף בליעל האמור כאן ע\"ז.", | |
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134. Tosefta, Pesahim, 1.34, 10.8, 10.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch •r. judah i (the prince), i •sepphoris, r. judah i (patriarch) •rabbis, impact of judah the patriarch Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293; Levine (2005), The Ancient Synagogue, The First Thousand Years, 486| 10.8. "אין מפטירין אחר הפסח [אפיקומן] כגון [אגוזים] תמרים [וקליות] חייב אדם [לעסוק בהלכות הפסח] כל הלילה אפילו בינו לבין בנו אפילו בינו לבין עצמו אפילו בינו לבין תלמידו מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עסוקין בהלכות הפסח] כל הלילה עד קרות הגבר הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש איזו היא ברכת הפסח ברוך אשר קדשנו במצותיו וצונו לאכול הפסח איזו ברכת הזבח ברוך אשר קדשנו במצותיו וצונו לאכול הזבח.", 10.12. "מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עוסקין בהלכות הפסח] כל הלילה עד קרות הגבר, הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש.", | 10.8. "We may not eat an i afikoman /i [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice; for example nuts, dates and roasted wheat. A man is obligated to be involved with the laws of Pesach the whole night, even if it [is only a discussion] between him and his son, even if it is between him and himself, even if it is between him and his student. It happened that Rabban Gamliel and the Elders were [once] reclining in the house of Beitos ben Zunin in Lud, and they were involved with the laws of Pesach the whole night until the call of the rooster. [Their students] raised the covering of the window from in front of them, and they [then] convened and went to the house of study. What is the blessing on the Pesach sacrifice? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the Pesach sacrifice. What is the blessing on the [other] offerings? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the offering.", 10.12. "Once, Rabban Gamliel and the elders were reclining in the house of Boethus ben Zonin in Lod, and they were occupied in studying the laws of Pesach all that night, until the cock crowed. They lifted the table, made themselves ready and went to the house of study [to pray].", |
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135. Tosefta, Qiddushin, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 204| 1.5. "ספינה נקנית במשיכה ר' נתן אומר ספינה ואותיות נקנות במשיכה ובשטר איזו היא משיכה בין שמשך בין שהנהיג בין שקרא לה ובאת אחריו ה\"ז משיכה איזו היא מסירה כל שמסר לו פרומביא ומוסרה ה\"ז מסירה אימתי אמרו מטלטלין נקנין במשיכה ברשות הרבים או בחצר שאינה של שניהם ברשות הלוקח כיון שקבל עליו קנה ברשות המוכר עד שיגביה או עד שיוציא מרשות הבעלים ברשות זה המופקדים אצלו עד שיקבל עליו או עד שישכיר לו את [מקומו].", | 1.5. "A ship is acquired with drawing (meshikhah). Rabbi Natan says: A ship and documents are acquired with drawing and with a contract. Which is drawing? Whether he drew [the animal], whether he drove [it], whether he called to it and it came after him—this is drawing. Which is handing over (mesirah)? Anyone who handed over to him the halter and he took it—this is handing over. In what cases did they say that moveable property is acquired with drawing? In the public road or in a courtyard which doesn't belong to either [party in the transaction]. On the property of the buyer, whenever he accepts it, he acquires. On the property of the seller, when he lifts it or until he takes it out of the owner's property. On the property of the one with whom he deposited [the animal], until he [the bailee] accepts it [the responsibility of looking after the item for the buyer] or until he [the buyer] rents the place [where the item is stored with the bailee].", |
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| 136. Tosefta, Rosh Hashanah, 2.16-2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (amora) •r. judah i (the prince), i Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 27; Levine (2005), The Ancient Synagogue, The First Thousand Years, 549 |
137. Tosefta, Sanhedrin, 2.7, 4.6, 5.5, 7.5, 8.3, 9.11, 10.10, 12.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (amora) •r. judah the prince •rabbis, impact of judah the patriarch •rabbi judah •tamar (daughter-in-law of judah) •pregnant, tamar (daughter-in-law of judah •judah, r. Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 27; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 150, 154; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 28; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178; Schiffman (1983), Testimony and the Penal Code, 36| 2.7. "אין מעברים את השנה בלילה ואם עיברה אינה מעוברת אין מקדשין את החדש בלילה ואם קדשוהו אינו מקודש.", 4.6. "ד,ו אין מעמידין מלך ישראל בחו\"ל אין מעמידין מלך בא\"י אא\"כ היה נשוי לכהונה ואין מושחין מלכים אלא ע\"ג מעין שנאמר (מלכים א א׳:ל״ג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם והרכבתם וגו' ואין מושחין מלכים אלא מפני המחלוקת מפני מה משחו את שלמה מפני אדוניה ואת יהוא מפני יהורם ואת יואש מפני עתליה ואת יהואחז מפני יהויקים אחיו שהיה גדול הימנו שתי שנים מלך טעון משיחה בן מלך אין טעון משיחה כהן גדול בן כהן גדול אפילו עד עשרה דורות טעון משיחה אין מושחין מלכים אלא מן הקרן שאול ויהוא נמשחו מן הפך מפני שמלכותן עתידה להשבר דוד ושלמה נמשחו מן הקרן מפני שמלכותן מלכות עולמים. ", 5.5. "הוסיפו עליהן הרועין והגזלנין החמסנין וכל החשודין על הממון עדותן פסולה לעולם.", 7.5. "בדיני ממונות אומרין נזדקק הדין בדיני נפשות אין אומרין נזדקק הדין והגדול שבדיינים אומר נזדקק הדין אין שואלין מעומד ואין משיבין מעומד לא מגבוה ולא מרחוק ולא מאחורי הזקנים אין שואלין אלא בענין ואין משיבין אלא במדע ולא ישאל השואל בענין יתיר משלש הלכות אחד שואל ואחד אומר שלא לשאול נזקקין לשואל והשואל מעשה צריך שיאמר מעשה אני שואל והשואל כענין והשואל שלא כענין משיבין את השואל כענין והשואל שלא כענין צריך שיאמר שלא כענין שאלתי דברי ר\"מ וחכ\"א א\"צ שכל התורה ענין אחד. ענין ושאינו ענין נזקקין לענין מעשה ושאינו מעשה נזקקין למעשה הלכה ומדרש נזקקין להלכה מדרש ואגדה נזקקין למדרש מדרש וק\"ו נזקקין לק\"ו ק\"ו וגזירה שוה נזקקין לק\"ו חכם ותלמיד נזקקין לחכם תלמיד ועם הארץ נזקקין לתלמיד היו שניהם חכמים ושניהם תלמידים ושניהם עמי הארץ שתי הלכות ושתי שאלות ושתי תשובות ושני מעשים הרשות ביד התורגמן מעתה כשהנשיא נכנס כל העם עומדים והן ישבו עד שאמר להם שבו כשאב ב\"ד נכנס עושים לו שתי שורות מכאן ומכאן עד שנכנס וישב במקומו חכם שנכנס אחד עומד ואחד יושב עד שנכנס וישב במקומו בני חכמים ותלמידי חכמים בזמן שהרבים צריכים להם מקפצן אפילו על ראשי העם ואע\"פ שאמרו אין שבח לתלמיד שיכנס באחרונה יצא לצורך נכנס ויושב במקומו בני חכמים תלמידי חכמים בזמן שיש בהם דעת לשמוע הופכין את פניהם כלפי אביהם אין בהם דעת לשמוע הופכין את פניהם כלפי העם ר' אלעזר בר' צדוק אומר בבית המשתה עושים אותן סניפין חכם שנכנס אין שואלין אותו עד שתתישב דעתו נכנס ומצאם כשהם עוסקים בהלכה לא יהא קופץ לתוך דבריהם עד שיודע באיזה ענין הן עוסקים ואם עשה כן על זה נאמר שבעה דברים בגולם. שבע מדות דרש הלל לפני זקני בתירה ק\"ו וגזרה שוה ובנין אב וכתוב אחד ובנין אב ושני כתובים וכלל ופרט וכלל וכיוצא בו ממקום אחר דבר הלמד מענינו אלו שבע מדות שדרש הלל הזקן לפני זקני בתירה. ", 8.3. "אדם נברא יחידי בעולם ולמה נברא יחידי בעולם שלא יהו צדיקים אומרים אנו בניו של צדיק ושלא יהו רשעים אומרים אנו בניו של רשע ד\"א למה נברא יחידי שלא יהו משפחות מתגרות זו בזו ומה עכשיו שנברא יחידי מתגרות זו בזו אילו נברא שנים על אחת כמה וכמה ד\"א למה נברא יחידי מפני הגזלנין והחמסנין ומה עכשיו שנברא יחידי גזלנין וחמסנין אילו נברא שנים על אחת כמה וכמה דבר אחר למה נברא יחידי להגיד גדולתו של מלך מלכי המלכים הקב\"ה שבחותם אחד ברא את כל העולם כולו ומחותם אחד יצאו חותמות הרבה שנאמר (איוב ל״ח:י״ד) תתהפך כחומר חותם וגו' מפני מה אין פרצופותיהן דומות זו לזו מפני הרמאים שלא יהא כל אחד ואחד קופץ בתוך שדה חבירו ובא על אשת איש שנאמר (שם) וימנע מרשעים אורם וגו' רבי מאיר אומר שינה מקום מראה פנים דעת וקול מראה פנים ודעת מפני החמסנין והגזלנין קול מפני הערוה.", | 7.5. "...Hillel the elder expounded seven hermeneutical principles before the elders of Betheira: kal vachomer, gezeirah shavah, shnei kethuvim, kllal ufrat, kayotze bo bemakom acher (\"the same applies elsewhere\" — i.e., binyan av), davar halamed me'inyano (and davar halamed misofo)." |
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138. Tosefta, Shabbat, 2.5, 3.3-3.4, 13.2, 13.13, 16.16-16.17, 16.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 144; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 158; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293, 294; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 62, 115, 119| 2.5. "א\"ר יהודה כשהיינו שרויין בעליית בית נתזה בלוד היינו נוקבין שפופרת של ביצה וממלאין אותה שמן ונותנין אותה על הנר בע\"ש עם חשיכה שיהא שוהה ודולק בלילי שבת [היו שם זקנים ולא אמר אחד מהן] דבר אם חברה בסיד ובגפסיס בע\"ש מותר.", 3.3. "המבשל בשבת בשוגג יאכל במזיד לא יאכל דברי ר\"מ ר' יהודה אומר בשוגג יאכל [במוצאי] שבת במזיד לא יאכל ר' יוחנן הסנדלר אומר בשוגג יאכל [במוצאי] שבת לאחרים ולא לו במזיד לא יאכל לא [לו ולא לאחרים כלל אמר] ר' ישמעאל ב\"ר יוחנן בן ברוקה דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועשאו בשבת בין בשוגג בין במזיד אסור לו ולאחרים ודבר שאין חייבין על זדונו כרת ועל שגגתו חטאת ועשאה בשבת בשוגג יאכל למוצאי שבת לאחרים ולא לו במזיד לא לו ולא לאחרים.", 3.4. "השוחט בשבת בשוגג יאכל למוצאי שבת במזיד לא יאכל פירות שלקטן בשבת בשוגג [יאכלו] למוצאי שבת במזיד לא [יאכלו].", 13.2. "שנים שצדו את הצבי שניהן פטורין שאין שנים חייבין על מלאכה אחת צדו הראשון והניחו שניהם חייבין צדו הראשון ונתנו לשני הראשון חייב והשני פטור.", 13.13. "מודים חכמים לר\"א שאין עושין אהלים בתחלה ביו\"ט ואצ\"ל בשבת על מה נחלקו על המוסיפין שר\"א אומר אין מוסיפין ביו\"ט ואצ\"ל בשבת וחכ\"א מוסיפין בשבת ואצ\"ל ביו\"ט.", | |
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139. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. judah the prince Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93| 3.20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ. | 3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. |
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140. Tosefta, Shevuot, 3.1-3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gershom ben judah •rabbi judah ben bathyra •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128, 129| 3.1. "המשביע את חבירו על דבר שיש בו שוה פרוטה וכפר ה\"ז משלם קרן וחומש ואשם. המשביע את העדים על דבר שיש בו שוה פרוטה וכפרו הרי אלו חייבין קרבן ופטורין מן הממון שנאמר ונשא עונו קרבן ר' יהודה בן בתירה אומר נאמר כאן ונשא עונו ונאמר להלן עונו ישא מה עונו ישא האמור להלן נטילת נשמה אף עונו ישא האמור כאן נטילת נשמה ונשא עונו מלמד שבכלל נשיאת עון קרבן." 3.2. "ר' יהושע אומר ד' אין חייבין לשלם מן הדין ואין השמים מוחלין להם עד שישלמו. היודע עדות לחבירו ואינו מעיד אינו חייב לשלם מן הדין ואין השמים מוחלין לו עד שישלם. השוכר עדי שקר וגבה אינו חייב לשלם מן הדין ואין השמים מוחלין לו. הכובש קמה לפני האור והפורץ גדר לפני בהמה אין חייבין לו מן הדין ואין השמים מוחלין להן עד שישלם.", | |
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141. Tosefta, Sotah, 3.9-3.19, 7.7, 7.9, 8.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi judah (ben ilai) •judah the patriarch, rabbi, •rabbis, impact of judah the patriarch •judah, in heavenly realm •heavenly realm, judah banned from •judah (bar ilai), rabbi, Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 295; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 65, 177; Rubenstein (2003), The Culture of the Babylonian Talmud. 174; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 174| 7.7. "ועוד דרש (קוהלת י) דברי חכמים כדרבונות וכמסמרות נטועים מה דרבן זה מכוין את הפרה להביא חיים לעולם אף דברי תורה [אינן אלא חיים לעולם] שנאמר (משלי ג׳:י״ח) עץ חיים היא אי מה דרבן זה מיטלטל יכול אף דברי תורה כן ת\"ל [וכמסמרות נטועים או אינן חסירין ולא יתירין] ת\"ל נטועים מה נטיעה פרה ורבה אף דברי תורה פרין ורבין בעלי אסופות אלו תלמידי חכמים שנכנסין ויושבין אסופות ואומרים על טמא טמא ועל טהור טהור על טמא במקומו ועל טהור במקומו שמא יאמר אדם בדעתו הואיל וב\"ש מטמאין וב\"ה מטהרין איש פלוני אוסר איש פלוני מתיר [למה] אני למד תורה מעתה [ת\"ל דברים הדברים אלה הדברים כל הדברים נתנו מרועה אחד כלם אל אחד בראן פרנס אחד נתנן רבון כל המעשים ברוך הוא אמרן אף אתה עשה לבך חדרי חדרים והכניס בו דברי ב\"ש ודברי ב\"ה דברי המטמאין ודברי המטהרין] אמר להן אין דור יתום שר' אלעזר בן עזריה שרוי בתוכו.", 7.9. "קורא מתחלה (דברים א׳:א׳) אלה הדברים עד שמע והיה אם שמוע תשמעו עשר תעשר וכי תכלה לעשר רבי אומר לא היה צריך להתחיל מראש הספר אלא שמע והיה אם שמוע [תשמעו] עשר תעשר וכי תכלה לעשר ופרשת המלך עד שגומר את כולה ודרשיות נדרשות בה וגו' עד סוף (דברים כ׳:ד׳) כי ה' אלהיכם ההולך עמכם זה השם שנתון בארון שנאמר (במדבר ל״א:ו׳) וישלח אותם משה אלף למטה לצבא אותם ואת פינחס מגיד שפינחס משוח מלחמה וכלי הקדש זה הארון שנאמר (במדבר ד׳:כ׳) ולא יבאו לראות כבלע וגו' וי\"א אלו בגדי כהונה שנאמר (שמות כ״ט:כ״ט) ובגדי הקדש וגו' ר' יהודה בן לקיש אומר שני ארונות היו אחד שיוצא עמהן למלחמה ואחד ששרוי עמהן במחנה זה שיוצא עמהן למלחמה היה בו ס\"ת שנאמר (במדבר י׳:ל״ג) וארון ברית ה' נוסע לפניהם וגו' וזה ששרוי [עמהן] במחנה זה שהיה בו שברי לוחות שנא' (במדבר י״ד:מ״ד) וארון ברית ה' ומשה לא משו מן המחנה.", 8.7. "כיצד אמרו ישראל ברכות וקללות ששה שבטים עלו לראש הר גריזים וששה שבטים עלו לראש הר עיבל [כהנים ולוים וארון] עומדים למטה באמצע הכהנים מקיפין את הארון והלוים את הכהנים [וישראל מכן וכן] שנאמר (יהושוע ח) וכל ישראל וזקניו מה ת\"ל חציו אל מול הר גריזים והחציו אל מול הר עיבל מלמד ששלוחי הר גריזים מרובין משלוחי הר עיבל מפני שמקצת שבטו של לוי למטה ר\"א בן יעקב אומר [אי אתה יכול] לומר לוי למטה שכבר נאמר [לוי] למעלה [ואי אתה יכול] לומר לוי למעלה שכבר נאמר [לוי] למטה אמור מעתה זקני כהונה ולויה למטה ושאר למעלה רבי אומר הראוין לשרת עומדין למטה [ושאין ראוין לשרת עומדין למעלה] הפכו פניהם כלפי הר גריזים ופתחו בברכה ברוך האיש אשר לא יעשה פסל ומסכה תועבת ה' מעשה ידי חרש והיו אלו ואלו עונין ואומרין אמן הפכו פניהם [כלפי] הר עיבל ופתחו בקללה (דברים כז) ארור האיש אשר יעשה וגו' והיו אלו ואלו עונין אמן הפכו פניהם כלפי הר גריזים פתחו בברכות ברוך אשר יקים את דברי התורה כלפי הר עיבל פתחו [בקללות] (שם) ארור האיש אשר לא יקים [וגו'] ארור בכלל ארור בפרט ללמוד וללמד לשמור ולעשות [ארבע על ארבע הרי ח' על ח' הרי שש עשרה על שש עשרה] ושלש [כריתות] עם כל אחת ואחת הרי ארבעים ושמונה [כריתות] וכן בערבות מואב ר' שמעון מוציא של הר גריזים [ושל הר עיבל ומביא] של אהל מועד ואין לך כל דבר [ודבר שלא נכרתו עליו בארבעים ושמונה כריתות ר\"ש בן יהודה איש כפר עכו אמר משם ר\"ש אין לך כל דבר ודבר בתורה שלא נכרתו עליו חמש מאות אלף ושלשת אלפים וחמש מאות וחמשים כריתות כיוצאי מצרים] א\"ר [אם] לדברי ר\"ש בן יהודה איש כפר עכו שאמר [משם ר\"ש אין כל דבר ודבר בתורה שלא נכרתו עליו שלש עשרה כריתות ויש עם כל אחת ואחת מהן שש מאות אלף ושלשת אלפים וחמש מאות וחמשים]. ", | |
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142. Tosefta, Sukkah, 1.9, 2.2, 2.10, 3.3, 3.11, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch •judah, r, lulav binding •judah (patriarch, tribe, biblical region, kingdom) •r. judah b. ilai •judah, r. Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293, 295; Goodman (2006), Judaism in the Roman World: Collected Essays, 221; Levine (2005), The Ancient Synagogue, The First Thousand Years, 91; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 128; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595| 1.9. "העמיד ארבע קורות וסיכך על גביהן רבי יעקב אומר רואין אותן [שאם יחקקו ויש בהן טפח על טפח על רום טפח כשרה ואם לאו פסולה] וחכ\"א שתים כהלכתן שלישית אפילו טפח ר\"ש אומר [שלישית] כהלכתן ורביעית אפילו טפח רשב\"א אמר משום רבי מאיר שתים בידי אדם ואחת באילן כשרה ועולין לה ביו\"ט.", 2.2. "חולין ומשמשיהן פטורין מן הסוכה ולא חולה מסוכן אלא אפי' חש בראשו [אפילו] חש [בעינו ואמר רשב\"ג מעשה וחשתי] בעיני בקיסרין והתיר לי רבי יוסי [בר ר'] לישן אני [ושמשי] חוץ לסוכה [אמר רבי כשהיינו באין אני ור\"א בר' צדוק אצל רבי יוחנן בן נורי לבית שערים והיינו אוכלים תאנים וענבים חוץ לסוכה וכן היה רבי אומר כל סוכה שאין בה ד\"א על ד\"א פסולה וחכ\"א אין מחזקת אלא ראשו ורובו בלבד כשרה. מעשה באנשי ירושלים שהיו משלשלין מטותיהן בחלונות שגבוהין עשרה ומסככין על גביהם וישנים תחתיהן פסל היוצא חוץ לסוכה נידון כסוכה].", 3.3. "למה נקרא שמו שער המים שבו מכניסין צלוחית של מים [של ניסוך] בחג ראב\"י אומר [בו] (יחזקאל מז) מים מפכים [מלמד שמפכפכין ויוצאין כמו הפך הזה] ועתידין להיות יוצאין מתחת מפתן הבית וכה\"א (שם) [בצאת האיש קדים וקו בידו] וימד אלף באמה ויעבירני במים מי אפסים [מלמד שאדם עובר במים עד קרסוליו וימד אלף ויעבירני במים מי ברכים מלמד שאדם עובר במים עד ברכיו ד\"א מי ברכים [מים] שמתברכין והולכין] וימד אלף ויעבירני [במים] מי מתנים [מלמד שאדם עובר בו עד מתניו] וימד אלף נחל אשר לא אוכל לעבור יכול לא יעברנו ברגל אבל יעברנו [בסחו] ת\"ל כי גאו המים מי שחו יכול לא יעברנו בסחו אבל יעברנו בספינה קטנה [ת\"ל כי גאו המים מי שחו מלשוט יכול לא יעברנו בספינה קטנה אבל יעברנו בספינה גדולה] ת\"ל (ישעיהו לג) בל תלך בו אני שיט יכול לא יעברנו בספינה גדולה אבל יעברנו בבורני גדולה ת\"ל (שם) וצי אדיר לא יעברנו ואומר (זכריה יד) והיה ביום ההוא יצאו מים חיים מירושלים וגו' יכול יתערבו בם מעיינות [אחרים] ת\"ל (זכריה יג) ביום ההוא יהיה מקור נפתח וגו' [מקום] אחד לחטאת ולנדה [לאן] הולכין לים הגדול [לימה] של טבריא [לימה] של סדום כדי לרפאות את מימן שנאמר (יחזקאל מז) ויאמר אלי המים האלה יוצאין אל הגלילה הקדמונה [וירדו אל הערבה ובאו הימה אל הימה וגו' המים האלה יוצאין אל הגלילה הקדמונה] זה ימה של סדום וירדו אל הערבה זה ימה של טבריא ובאו הימה אל הימה המוצאים ונרפאו המים זה הים הגדול ואומר (שם) כל נפש חיה אשר ישרוץ אל כל אשר יבא שם נחלים יחיה והיה הדגה רבה מאוד כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה ואומר [והיה] ועמדו עליו דוגים ואומר בצאתיו וגבאיו ואומר ועל הנחל יעלה על שפתו וגו' מלמד שכל מימי בראשית עתידין להיות יוצאין כמפי הפך הזה וכך היתה הבאר שהיתה עם ישראל במדבר דומה לסלע מלא [כברה] מפרפרת ועולה כמפי הפך הזה עולה עמהן להרים ויורדת עמהן לגאיות מקום שישראל שורין הוא שורה כנגדן במקום גבוהה כנגד פתחו של אהל מועד נשיאי ישראל באין וסובבין אותה במקלותיהן ואומרים עליה את השירה (במדבר כא) עלי באר ענו לה עלי באר והמים מבעבעין ועולין כעמוד למעלה וכל אחד ואחד מושך במקלו איש לשבטו ואיש למשפחתו [שנא' (שם) באר חפרוה שרים וגו' וגם היא סובבת את כל מחנה ישראל ומשקה את כל הישימון] שנאמר (שם) ונשקפה על פני הישימון והיא נעשה נחלים שנאמר (תהילים עח) ונחלים ישטפו הן יושבין באיספקאות ובאין זה אצל זה שנאמר (תהילים קה) הלכו בציות נהר העולה דרך ימין [עולה] דרך ימין [העולה] דרך שמאל [עולה] דרך שמאל [כן מים מתמצין הימנה היא] נעשית נחל גדול והולכין לים הגדול ומביאין [משם] כל חמדת העולם שנאמר (דברים ב) זה ארבעים שנה [ה' אלהיך עמך] לא חסרת דבר.", 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 1.9. "One who puts up four beams, and covers them over [with schach], R. Yaakov says, They should be seen whether, were they divided, each post would reach a span on each side; if so, it is kosher; if not, it is invalid. And the sages say: Two legal walls; and the third wall [need only be] one handbreadth. R. Shimon says: Three legal [walls], and a fourth [need only be] one handbreadth. R. Shimon b. Elazar says in the name of R. Meir: If two are man-made and one by a tree, the sukkah is kosher and they may enter it on the festival.", 2.2. "The sick and their attendants are exempt from observance of the festival ; and not only one who is dangerously ill, but even one who has a headache or a pain in his eyes. Rabbi Simeon ben Gamaliel said: Once I was in Csesarea with pain in my eyes, and R. Jose allowed me and my attendant to sleep outside the sukkah. Rabbi said, \"Once I and Rabbi Elieser ben Rabbi Zadok were visiting Rabbi Yoha ben Nuri at Beth-Shearim, and we were eating figs and grapes outside the sukkah, and Rabbi was saying, 'Every sukkah which is not four cubits square is not valid.'\" But the sages say, \"If it contains space for the head, and the greater part of the body only, it is valid.\" There is a story of the men of Jerusalem that they were lowering their beds through windows which were ten handbreadths high, and were sleeping under them. A lath roof prolonged beyond the walls of a sukkah is to be judged like a sukkah. ", 2.10. "If one does not have a citron, he must not take in his hand a quince, or any other fruit. Withered fruits are valid, but dried ones are not valid. Rabbi Yehudah, however, says that even dried-up ones are valid. And again he says: There is a story of the men of Carbin that they used to transmit their lulavs in the time of persecution. They said to him, The time of persecution is no proof.", 3.3. "Why is the name \"Water Gate\"? It is so called because through it they take the flask of water used for the libation at the Feast. R. Eliezer b. Jacob says of it, \"The waters are dripping, intimating that water oozing out and rising, as if from this flask, will in future days come forth from under the threshold of the Temple, and so it says, ‘When the man went forth eastward with the line in his hand, he measured a thousand cubits, and caused me to pass through the waters, waters that were to the ankles, intimating that a man can pass through waters up to his ankles ; and again he measured a thousand, and caused me to pass through the waters, waters that were to the knees, intimating that a man can pass through waters up to his knees.’”Another interpretation of waters that were to the knees, \"intimating that after they have been blessed, they flow out. Again, he measured a thousand, and caused me to pass through the waters, waters that were to the loins, intimating that a man can pass through waters up to his loins. Afterwards he measured a thousand, and it was a river that I could not pass through. Though one cannot cross it on foot, yet one may be able to do so by swimming; though one cannot cross it in a small boat, as we learn from the Scripture, For the waters were risen, waters to swim in they were risen too high for swimming. Though one cannot cross it in a small boat, yet one may be able to do so in a large boat, as we learn from the Scripture, There shall not go thereon any rowing ship. Though one cannot cross it in a large boat, yet one may be able to do so in a fast sailing vessel, as we learn from the Scripture, And gallant ship shall not pass over it. 2 And so it is said, And it shall come to pass in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea ; in summer and in winter shall it be. It may be other fountains will be mixed with them, as we learn from the Scripture, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Whither do the waters go ? To the Mediterranean, and to the sea of Tiberias, and to the Dead Sea, that their waters may be healed, as it is said : And he said to me, These waters issue forth towards the eastern region that is the Dead Sea ; and shall go down into the Arabah that is the Sea of Tiberias ; and they shall go towards the other sea that is the Mediterranean Sea ; and the waters shall be healed ; and it shall come to pass that every living creature that swarms, in every place whither the river comes, shall live ; and there shall be a very great multitude of fish; for these waters are come hither, that all things may be healed and live, whithersoever the river cometh. And it also says : And it shall come to pass that fishers shall stand by it ; from Engedi even unto Englaim shall be a place for the spreading of nets ; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. And it also says : But the miry places thereof and the marishes thereof, shall not be healed ; they shall be given for salt. And also : By the river, upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail ; it shall bring forth first-fruits every month, because the waters thereof issue out of the sanctuary ; and the fruit thereof shall be for meat, and the leaf thereof for healing intimating that all \"the waters of creation\" will come forth as from the mouth of this flask. So the well, which was with Israel in the wilderness, was like a rock of the size of a k'bara, 6 and was oozing out and rising as from the mouth of this flask, travelling with them up the mountains and going down with them to the valleys. Wherever Israel encamped it encamped opposite them before the door of the Tabernacle. The princes of Israel with their slaves surrounded it, and said over it this song, Spring up, O well, sing ye unto it. Then the waters bubbled forth, and rose on high like a pillar; and every one drew out the staff of his tribe and family, as it is said, The well which the princes digged, Which the nobles of the people delved, With the sceptre and with their staves. And from Mattanah to Nahaliel ; and from Nahaliel to Bamoth ; and from Bamoth to the valley, etc. going round every camp of the Lord, and watering all Jeshimon ; and it made mighty streams, as it is said, And streams overflowed. 3 And they were sitting in skiffs, going from place to place, as it is written, They ran in the dry places like a river. If Israel went up on the right, it would come down on the right ; if on the left, it would come down on the left. The waters which emptied themselves from it became a great river, pouring themselves into the Mediterranean, and bringing thence all the precious things of the world, as it is said, These forty years the Lord thy God hath been with thee ; thou hast lacked nothing.", 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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143. Tosefta, Taanit, 1.4, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (r.) •r. judah (babylonia, third century) •r. judah b. pazi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 106; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 1.4. "איזו [היא] רביעה שניה משהגיע זמנה של רביעה דברי ר\"מ וחכ\"א משתרד רביעה רבי יוסי אומר כל התלוי ברביעה משתגיע זמנה של רביעה וכל שאין תלוי ברביעה משתרד רביעה שניה רבן שמעון בן גמליאל אומר גשמים שירדו שבעה ימים זה אחר זה [ולא פסקו יש בהן כדי רביעה שניה כמה גשמים יורדין ויהא בהן כדי רביעה מלא כלי של שלשה טפחים דברי רבי מאיר רבי יהודה אומר ראשונה טפח שניה טפחיים ורביעה שלשה טפחים אמר רשב\"א אין לך כל טפח וטפח שיורד מלמעלה שאין הארץ פולטת כנגדו טפחיים וכן הוא אומר (תהילים מ״ב:ח׳) תהום אל תהום קורא וגו' למה נקרא רביעה שרובעת את הארץ].", | |
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| 144. Tosefta, Oholot, 4.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 295 |
145. New Testament, Mark, 1.21-1.28, 2.1-2.12, 6.1-6.6, 7.9-7.13, 9.5, 9.14-9.29, 12.42, 13.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 229; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 149; Levine (2005), The Ancient Synagogue, The First Thousand Years, 49; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 521| 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 2.1. Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν· 2.2. καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 2.3. καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 2.4. καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.11. Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15. καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 9.16. καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26. καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27. ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29. καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ . 12.42. καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. 13.29. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. | 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 2.6. But there were some of the scribes sitting there, and reasoning in their hearts, 2.7. "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. "I tell you, arise, take up your mat, and go to your house." 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them?" 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able." 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?" 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting." 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. |
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146. Mishnah, Kilayim, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 295| 6.4. "הַמַּדְלֶה אֶת הַגֶּפֶן עַל מִקְצָת אִילַן מַאֲכָל, מֻתָּר לְהָבִיא זֶרַע אֶל תַּחַת הַמּוֹתָר. וְאִם הִלֵּךְ הֶחָדָשׁ, יַחֲזִירֶנּוּ. מַעֲשֶׂה שֶׁהָלַךְ רַבִּי יְהוֹשֻׁעַ אֵצֶל רַבִּי יִשְׁמָעֵאל לִכְפַר עָזִיז, וְהֶרְאָהוּ גֶפֶן מֻדְלֶה עַל מִקְצָת תְּאֵנָה. אָמַר לוֹ, מָה אֲנִי לְהָבִיא זֶרַע אֶל תַּחַת הַמּוֹתָר. אָמַר לוֹ, מֻתָּר. וְהֶעֱלָהוּ מִשָּׁם לְבֵית הַמָּגְנִיָּה, וְהֶרְאָהוּ גֶפֶן שֶׁהִיא מֻדְּלֶה עַל מִקְצָת הַקּוֹרָה, וְסַדָּן שֶׁל שִׁקְמָה, וּבוֹ קוֹרוֹת הַרְבֵּה. אָמַר לוֹ, תַּחַת הַקּוֹרָה זוֹ אָסוּר, וְהַשְּׁאָר מֻתָּר: \n", | 6.4. "One who suspends [branches of] a vine on part of [the branches of] a fruit tree, it is permitted to bring seed beneath the remainder. If new [tendrils] spread [over the remainder], he must turn them back. It happened that Rabbi Joshua went to Rabbi Ishmael in Kefar Aziz, and the latter showed him a vine [with its branches] suspended on part of [the branches of] a fig tree. He [Rabbi Yishmael] asked him [Rabbi Joshua]: “May I bring seed beneath the remainder?” He answered him: “It is permitted.” He took him to Bet Hamaganyah and he showed him a vine [whose branches were] suspended on part of a beam belonging to the trunk of a sycamore, which had many beams. He [Rabbi Joshua] said to him [Rabbi Yishmael]: beneath this beam it is prohibited [to sow] but beneath the remainder it is permitted.", |
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147. Mishnah, Shevuot, 4.1-4.3, 4.10-4.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128, 129| 4.1. "שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים, בִּרְחוֹקִין וְלֹא בִקְרוֹבִין, בִּכְשֵׁרִים וְלֹא בִפְסוּלִין. וְאֵינָהּ נוֹהֶגֶת אֶלָּא בָרְאוּיִין לְהָעִיד, בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִּפְנֵי בֵית דִּין, מִפִּי עַצְמוֹ, וּמִפִּי אֲחֵרִים, אֵין חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בֵּין מִפִּי עַצְמוֹ וּבֵין מִפִּי אֲחֵרִים, אֵינָן חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין: \n", 4.2. "וְחַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, וְעַל שִׁגְגָתָהּ עִם זְדוֹן הָעֵדוּת, וְאֵינָן חַיָּבִין עַל שִׁגְגָתָהּ. וּמַה הֵן חַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, קָרְבָּן עוֹלֶה וְיוֹרֵד: \n", 4.3. "שְׁבוּעַת הָעֵדוּת כֵּיצַד. אָמַר לִשְׁנַיִם בֹּאוּ וַהֲעִידוּנִי. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אוֹ שֶׁאָמְרוּ לוֹ אֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם וְאָמְרוּ אָמֵן, הֲרֵי אֵלּוּ חַיָּבִין. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים חוּץ לְבֵית דִּין וּבָאוּ לְבֵית דִּין וְהוֹדוּ, פְּטוּרִים. כָּפְרוּ, חַיָּבִים עַל כָּל אַחַת וְאֶחָת. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים בִּפְנֵי בֵית דִּין וְכָפְרוּ, אֵינָן חַיָּבִין אֶלָּא אַחַת. אָמַר רַבִּי שִׁמְעוֹן, מַה טַּעַם, הוֹאִיל וְאֵינָם יְכוֹלִין לַחֲזֹר וּלְהוֹדוֹת: \n", 4.10. "עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם: \n", 4.11. "אָמַר לִשְׁנַיִם, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, הֲרֵי אֵלּוּ פְטוּרִין: \n", | 4.1. "The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.”", 4.2. "And they are liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of knowledge of] testimony, but they are not liable for unintentional transgression. And what are they liable for the intentional transgression of the oath? A sliding scale sacrifice.", 4.3. "The oath of testimony: How is it done? If he said to two [persons]: “Come and bear testimony for me”; [and they replied:] “We swear we know no testimony for you”; Or they said to him: “We know no testimony for you”, [and he said:] “I adjure you” and they said, “Amen! “, they are liable. If he adjured them five times outside the court, and the they came to the court and admitted [knowledge of testimony], they are exempt. If they denied, they are liable for each [oath]. If he adjured them five times before the court, and they denied [knowledge of testimony], they are liable only once. Said Rabbi Shimon: “What is the reason? Because they cannot afterwards admit [knowledge].", 4.10. "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.", 4.11. "If he said to two [persons]: “I adjure you, so-and-so and so-and-so, that if you know any testimony for me you should come and bear testimony for me”: [And they replied,] “We swear we know no testimony for you”, and they did know testimony for him, [but it was evidence of] one witness from the mouth of another witness; or if one of them was a relative or [otherwise] ineligible [as a witness], they are exempt.", |
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| 148. Josephus Flavius, Life, 74.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
149. Josephus Flavius, Against Apion, 2.190-2.219, 2.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah nesiah, r. •judah hanasi, r. •asa, king of judah, josephus’ attitude toward Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 510; Goodman (2006), Judaism in the Roman World: Collected Essays, 200 | 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. /p 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.200. It commands us also, when we marry, not to have regard to portion, nor to take a woman by violence, nor to persuade her deceitfully and knavishly; but to demand her in marriage of him who hath power to dispose of her, and is fit to give her away by the nearness of his kindred; 2.201. for (says the scripture) “A woman is inferior to her husband in all things.” Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to her husband; for God hath given the authority to the husband. A husband, therefore, is to lie only with his wife whom he hath married; but to have to do with another man’s wife is a wicked thing; which, if any one ventures upon, death is inevitably his punishment: no more can he avoid the same who forces a virgin betrothed to another man, or entices another man’s wife. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.203. Moreover, the law enjoins, that after the man and wife have lain together in a regular way, they shall bathe themselves; for there is a defilement contracted thereby, both in soul and body, as if they had gone into another country; for indeed the soul, by being united to the body, is subject to miseries, and is not freed therefrom again but by death; on which account the law requires this purification to be entirely performed. 26. 2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p 2.206. 28. The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says, that the young men should pay due respect to every elder, since God is the eldest of all beings. 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. 2.208. What is not by any one intrusted to another, ought not to be required back again. No one is to touch another’s goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another. /p 2.209. 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us. 2.210. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: 2.212. for he doth not allow us to set their country on fire, nor permit us to cut down those trees that bear fruit: nay, farther, he forbids us to spoil those that have been slain in war. He hath also provided for such as are taken captive, that they may not be injured, and especially that the women may not be abused. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. 2.214. Thus hath our lawgiver contrived to teach us an equitable conduct every way, by using us to such laws as instruct us therein; while at the same time he hath ordained, that such as break these laws should be punished, without the allowance of any excuse whatsoever. /p 2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. 2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation; 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. |
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150. Josephus Flavius, Jewish War, 2.228-2.231, 2.591-2.592, 5.190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah, r. •judah ii, nessi’a (the patriarch) •judah the patriarch •r. judah b. ilai Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Goodman (2006), Judaism in the Roman World: Collected Essays, 221; Levine (2005), The Ancient Synagogue, The First Thousand Years, 95 | 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 5.190. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; |
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151. Josephus Flavius, Jewish Antiquities, 1.5-1.6, 4.73, 4.207, 6.19, 6.327-6.330, 8.290, 8.394, 8.396, 9.1, 10.8, 11.169-11.173, 11.231, 11.234, 12.119-12.120, 13.65-13.66, 13.254-13.258, 13.319, 14.235, 14.260, 15.396, 15.411-15.416 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah, patriarch, •judah, kingdom of, jehoash, fiscal reforms of •asa, king of judah, josephus’ attitude toward •judah (tribe) •judah (patriarch, tribe, biblical region, kingdom) •tamar, judah’s daughter in law •judah ii, nessi’a (the patriarch) •judah the patriarch •r. judah b. ilai •aristobulus, judah i •r. judah i Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 72; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 607; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Feldman (2006), Judaism and Hellenism Reconsidered, 510, 511; Gera (2014), Judith, 331; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 53; Levine (2005), The Ancient Synagogue, The First Thousand Years, 91, 95; Levison (2009), Filled with the Spirit, 319; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 207; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 147 | 1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures. 1.6. And indeed I did formerly intend, when I wrote of the war, to explain who the Jews originally were,—what fortunes they had been subject to,—and by what legislator they had been instructed in piety, and the exercise of other virtues,—what wars also they had made in remote ages, till they were unwillingly engaged in this last with the Romans: 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 6.19. 1. Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the blessings that accompanied the same. Accordingly he used such words to them as he thought were most likely to excite that inclination, and to persuade them to attempt it: 6.327. 2. Now Saul, the king of the Hebrews, had cast out of the country the fortune-tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose them with his forces; 6.328. and when he was come to a certain mountain called Gilboa, he pitched his camp over-against the enemy; but when he saw the enemy’s army he was greatly troubled, because it appeared to him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle, that he might know beforehand what would be the event of it. 6.329. And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind; 6.330. for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her. 8.290. 1. Now Asa, the king of Jerusalem, was of an excellent character, and had a regard to God, and neither did nor designed any thing but what had relation to the observation of the laws. He made a reformation of his kingdom, and cut off whatsoever was wicked therein, and purified it from every impurity. 8.394. But then he had God favorable and assisting to him, as being both righteous and religious, and seeking to do somewhat every day that should be agreeable and acceptable to God. The kings also that were round about him honored him with the presents they made him, till the riches that he had acquired were immensely great, and the glory he had gained was of a most exalted nature. 8.396. The neighboring nations also continued to love Jehoshaphat, and to be at peace with him. The Philistines paid their appointed tribute, and the Arabians supplied him every year with three hundred and sixty lambs, and as many kids of the goats. He also fortified the great cities, which were many in number, and of great consequence. He prepared also a mighty army of soldiers and weapons against their enemies. 9.1. 1. When Jehoshaphat the king was come to Jerusalem, from the assistance he had afforded Ahab, the king of Israel, when he fought with Benhadad, king of Syria, the prophet Jehu met him, and accused him for assisting Ahab, a man both impious and wicked; and said to him, that God was displeased with him for so doing, but that he delivered him from the enemy, notwithstanding he had sinned, because of his own proper disposition, which was good. 10.8. When Rabshakeh had made this speech in the Hebrew tongue, for he was skillful in that language, Eliakim was afraid lest the multitude that heard him should be disturbed; so he desired him to speak in the Syrian tongue. But the general, understanding what he meant, and perceiving the fear that he was in, he made his answer with a greater and a louder voice, but in the Hebrew tongue; and said, that “since they all heard what were the king’s commands, they would consult their own advantage in delivering up themselves to us; 11.169. “You know, O Jews, that God hath kept our fathers, Abraham, and Isaac, and Jacob, in mind continually, and for the sake of their righteousness hath not left off the care of you. Indeed he hath assisted me in gaining this authority of the king to raise up our wall, and finish what is wanting of the temple. 11.170. I desire you, therefore who well know the ill-will our neighboring nations bear to us, and that when once they are made sensible that we are in earnest about building, they will come upon us, and contrive many ways of obstructing our works, 11.171. that you will, in the first place, put your trust in God, as in him that will assist us against their hatred, and to intermit building neither night nor day, but to use all diligence, and to hasten on the work, now we have this especial opportunity for it.” 11.172. When he had said this, he gave order that the rulers should measure the wall, and part the work of it among the people, according to their villages and cities, as every one’s ability should require. And when he had added this promise, that he himself, with his servants, would assist them, he dissolved the assembly. 11.173. So the Jews prepared for the work: that is the name they are called by from the day that they came up from Babylon, which is taken from the tribe of Judah, which came first to these places, and thence both they and the country gained that appellation. 11.231. The same supplications did the multitude put up, and entreated that God would provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made supplication to God after the manner of her country, by casting herself down upon the earth, and putting on her mourning garments, 11.234. 9. When Esther had used this supplication for three days, she put off those garments, and changed her habit, and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept along the ground) with the extremities of her fingers. And thus she came to the king, having a blushing redness in her countece, with a pleasant agreeableness in her behavior; yet did she go in to him with fear; 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.120. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.254. 1. But when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 13.256. who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.411. but the fourth front of the temple, which was southward, had indeed itself gates in its middle, as also it had the royal cloisters, with three walks, which reached in length from the east valley unto that on the west, for it was impossible it should reach any farther: 15.412. and this cloister deserves to be mentioned better than any other under the sun; for while the valley was very deep, and its bottom could not be seen, if you looked from above into the depth, this further vastly high elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth. 15.413. This cloister had pillars that stood in four rows one over against the other all along, for the fourth row was interwoven into the wall, which [also was built of stone]; and the thickness of each pillar was such, that three men might, with their arms extended, fathom it round, and join their hands again, while its length was twenty-seven feet, with a double spiral at its basis; 15.414. and the number of all the pillars [in that court] was a hundred and sixty-two. Their chapiters were made with sculptures after the Corinthian order, and caused an amazement [to the spectators], by reason of the grandeur of the whole. 15.415. These four rows of pillars included three intervals for walking in the middle of this cloister; two of which walks were made parallel to each other, and were contrived after the same manner; the breadth of each of them was thirty feet, the length was a furlong, and the height fifty feet; but the breadth of the middle part of the cloister was one and a half of the other, and the height was double, for it was much higher than those on each side; 15.416. but the roofs were adorned with deep sculptures in wood, representing many sorts of figures. The middle was much higher than the rest, and the wall of the front was adorned with beams, resting upon pillars, that were interwoven into it, and that front was all of polished stone, insomuch that its fineness, to such as had not seen it, was incredible, and to such as had seen it, was greatly amazing. |
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152. Mishnah, Megillah, 1.3, 3.1-3.3, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah (babylonia, third century) •judah, r. •r. judah i (the prince), i •r. judah b. ilai •sepphoris, r. judah i (patriarch) Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 221, 223; Levine (2005), The Ancient Synagogue, The First Thousand Years, 185, 368, 407, 446, 486, 578| 1.3. "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n", 3.1. "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n", 3.2. "אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת, אֶלָּא עַל תְּנַאי שֶׁאִם יִרְצוּ יַחֲזִירוּהוּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם, חוּץ מֵאַרְבָּעָה דְּבָרִים, לְמֶרְחָץ וּלְבֻרְסְקִי וְלִטְבִילָה וּלְבֵית הַמָּיִם. רַבִּי יְהוּדָה אוֹמֵר, מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה: \n", 3.3. "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n", 4.4. "הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלֹשָׁה פְסוּקִים. לֹא יִקְרָא לַמְּתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, וּבַנָּבִיא שְׁלֹשָׁה. הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת, קוֹרִין אֶחָד אֶחָד. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג, עַד כְּדֵי שֶׁלֹּא יִפְסֹק הַמְּתֻרְגְּמָן:", | 1.3. "What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.", 3.1. "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.", 3.2. "They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir. But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things: a bathhouse, a tannery, a ritual bath, or a urinal. Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it.", 3.3. "Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.", 4.4. "One who reads the Torah [in public] may not read les than three verses. And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one. They may skip [from place to place] in a prophet but not in the Torah. How far may he skip [in the prophet]? [Only] so far that the translator will not have stopped [before he finds his place].", |
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153. Mishnah, Nedarim, 2.4, 5.5, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah b. beterah, r. •r. judah i (the prince), i •r. judah b. ilai •judah, rabbi Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 188; Levine (2005), The Ancient Synagogue, The First Thousand Years, 455, 456; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 83| 2.4. "סְתָם נְדָרִים לְהַחְמִיר, וּפֵרוּשָׁם לְהָקֵל. כֵּיצַד, אָמַר הֲרֵי עָלַי כְּבָשָׂר מָלִיחַ, כְּיֵין נֶסֶךְ, אִם שֶׁל שָׁמַיִם נָדַר, אָסוּר. אִם שֶׁל עֲבוֹדָה זָרָה נָדַר, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּחֵרֶם, אִם כְּחֵרֶם שֶׁל שָׁמַיִם, אָסוּר. וְאִם כְּחֵרֶם שֶׁל כֹּהֲנִים, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּמַעֲשֵׂר, אִם כְּמַעְשַׂר בְּהֵמָה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כִּתְרוּמָה, אִם כִּתְרוּמַת הַלִּשְׁכָּה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, סְתָם תְּרוּמָה בִּיהוּדָה אֲסוּרָה, בַּגָּלִיל מֻתֶּרֶת, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּשְׁכָּה. סְתָם חֲרָמִים, בִּיהוּדָה מֻתָּרִין, וּבַגָּלִיל אֲסוּרִין, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת חֶרְמֵי הַכֹּהֲנִים: \n", 5.5. "וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם: \n", 9.10. "קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: \n", | 2.4. "Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.", 5.5. "What are the things that belong to those that came up from Babylonia [to Jerusalem]? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the [sacred] scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not [formally] confer title. But the Sages say: both this and this require formal conferring of title, they mentioned the Patriarch in particular as this is usual. Rabbi Judah said: The Galileans need not assign [their portion], because their ancestors have already done so for them.", 9.10. "“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).", |
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| 154. Juvenal, Satires, 7.232-7.236, 11.150-11.161 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch •judah ii, nessi’a (the patriarch) Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 214, 224 |
155. Mishnah, Niddah, 6.11, 7.3, 9.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, heave-offering, separated by minor •r. judah •judah (amora) Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 34; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 58; Katzoff(2005), Law in the Documents of the Judaean Desert, 210| 6.11. "תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת, וְחַיֶּבֶת בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְכֵן תִּינוֹק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת, חַיָּב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְרָאוּי לִהְיוֹת בֵּן סוֹרֵר וּמוֹרֶה, מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת עַד שֶׁיַּקִּיף זָקָן, הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה. תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אֵינָהּ יְכוֹלָה לְמָאֵן. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּרְבֶּה הַשָּׁחֹר: \n", 7.3. "כָּל הַכְּתָמִין הַבָּאִים מֵרֶקֶם, טְהוֹרִין. רַבִּי יְהוּדָה מְטַמֵּא, מִפְּנֵי שֶׁהֵם גֵּרִים וְטוֹעִין. הַבָּאִין מִבֵּין הַגּוֹיִם, טְהוֹרִין. מִבֵּין יִשְׂרָאֵל וּמִבֵּין הַכּוּתִים, רַבִּי מֵאִיר מְטַמֵּא. וַחֲכָמִים מְטַהֲרִין, מִפְּנֵי שֶׁלֹּא נֶחְשְׁדוּ עַל כִּתְמֵיהֶן: \n", 9.11. "נָשִׁים בִּבְתוּלֵיהֶם כַּגְּפָנִים. יֵשׁ גֶּפֶן שֶׁיֵּינָהּ אָדֹם, וְיֵשׁ גֶּפֶן שֶׁיֵּינָהּ שָׁחֹר, וְיֵשׁ גֶּפֶן שֶׁיֵּינָהּ מְרֻבֶּה, וְיֵשׁ גֶּפֶן שֶׁיֵּינָהּ מֻעָט. רַבִּי יְהוּדָה אוֹמֵר, כָּל גֶּפֶן יֶשׁ בָּהּ יַיִן. וְשֶׁאֵין בָּהּ יַיִן, הֲרֵי זֶה דּוֹרְקְטִי: \n", | 6.11. "If a girl has grown two pubic hairs she may perform either halitzah or contract levirate marriage, and she is obligated in all the commandments in the Torah. So too if a boy has grown two pubic hairs, he is obligated in all of the commandments in the Torah. He is fit to become a wayward and rebellious son from the time he has grown two hairs until the time when his beard forms a circle. This refers to the lower, and not to the upper one, but the sages spoke using a euphemism. A girl who has grown two hairs may no longer refuse the marriage. Rabbi Judah says: [she may refuse] until the black [hairs] predominate.", 7.3. "All bloodstains that come from Rekem are clean. Rabbi Judah declares them unclean, because the people who live there are proselytes though misguided. Those that come from non-Jews are clean. Those that come from Israelites or from Samaritans: Rabbi Meir declares them unclean, But the sages declare them clean because they are not suspected in regard to their stains.", 9.11. "Women in regard to their virginity are like vines: One vine may have red wine, while another has black wine. One vine may yield much wine while another yields little. Rabbi Judah stated: every vine yields wine, and one that yields no wine is but a dorketi.", |
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156. Mishnah, Peah, 8.7-8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 294| 8.7. "אֵין פּוֹחֲתִין לֶעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם מִכִּכָּר בְּפוּנְדְיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. לָן, נוֹתְנִין לוֹ פַּרְנָסַת לִינָה. שָׁבַת, נוֹתְנִין לוֹ מְזוֹן שָׁלשׁ סְעֻדּוֹת. מִי שֶׁיֶּשׁ לוֹ מְזוֹן שְׁתֵּי סְעֻדּוֹת, לֹא יִטֹּל מִן הַתַּמְחוּי. מְזוֹן אַרְבַּע עֶשְׂרֵה סְעֻדּוֹת, לֹא יִטֹּל מִן הַקֻּפָּה. וְהַקֻּפָּה נִגְבֵּית בִּשְׁנַיִם, וּמִתְחַלֶּקֶת בִּשְׁלשָׁה:", 8.8. "מִי שֶׁיֶּשׁ לוֹ מָאתַיִם זוּז, לֹא יִטֹּל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. הָיוּ לוֹ מָאתַיִם חָסֵר דִּינָר, אֲפִלּוּ אֶלֶף נוֹתְנִין לוֹ כְאַחַת, הֲרֵי זֶה יִטֹּל. הָיוּ מְמֻשְׁכָּנִים לְבַעַל חוֹבוֹ אוֹ לִכְתֻבַּת אִשְׁתּוֹ, הֲרֵי זֶה יִטֹּל. אֵין מְחַיְּבִין אוֹתוֹ לִמְכֹּר אֶת בֵּיתוֹ וְאֶת כְּלֵי תַשְׁמִישׁוֹ:", 8.9. "מִי שֶׁיֶּשׁ לוֹ חֲמִשִּׁים זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶם, הֲרֵי זֶה לֹא יִטֹּל. וְכָל מִי שֶׁאֵינוֹ צָרִיךְ לִטֹּל וְנוֹטֵל, אֵינוֹ נִפְטָר מִן הָעוֹלָם עַד שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת. וְכָל מִי שֶׁצָּרִיךְ לִטֹּל וְאֵינוֹ נוֹטֵל, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיְּפַרְנֵס אֲחֵרִים מִשֶּׁלּוֹ, וְעָלָיו הַכָּתוּב אוֹמֵר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה' וְהָיָה ה' מִבְטַחוֹ (ירמיה יז). וְכֵן דַּיָּן שֶׁדָּן דִּין אֱמֶת לַאֲמִתּוֹ. וְכָל מִי שֶׁאֵינוֹ לֹא חִגֵּר, וְלֹא סוּמָא, וְלֹא פִסֵּחַ, וְעוֹשֶׂה עַצְמוֹ כְּאַחַד מֵהֶם, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיִּהְיֶה כְּאֶחָד מֵהֶם, שֶׁנֶּאֱמַר (דברים טז) צֶדֶק צֶדֶק תִּרְדֹּף. וְכָל דַּיָּן שֶׁלּוֹקֵחַ שֹׁחַד וּמַטֶּה אֶת הַדִּין, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁעֵינָיו כֵּהוֹת, שֶׁנֶּאֱמַר (שמות כג) וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וְגוֹ': br סְלִיק מַסֶּכֶת פֵּאָה", | 8.7. "They may not give a poor person wandering from place to place less than a loaf worth a pundion at a time when four seahs [of wheat cost] one sela. If he spends the night [at a place], they must give him the cost of what he needs for the night. If he stays over Shabbat they must give him enough food for three meals. He who has the money for two meals, he may not take anything from the charity dish. And if he has enough money for fourteen meals, he may not take any support from the communal fund. The communal fund is collected by two and distributed by three people.", 8.8. "One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools.", 8.9. "One who has fifty zuz and he is using them for his business, he must not take. And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others. And anyone who needs to take and does not take, will not die of old age until he supports others with his own money. Concerning him the verse says: “Blessed is the man who trusts in the Lord and whose hope is the Lord” (Jeremiah 17:7). And so too a judge who judges in truth according to its truth. And anyone who is not lame or blind but pretends to be as one of these, he will not die of old age before he actually becomes one of these, as it is said, “He who searches for evil, it shall come upon him” (Proverbs 11:27) and it is also said: “Righteousness, righteousness shall you pursue.” And any judge who accepts a bribe or who perverts justice will not die in old age before his eyes have become dim, as it is said: “And you shall not accept a bribe, for a bribe blinds the eyes of those who have sight.” Congratulations! We have finished Peah! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. You have now finished an entire tractate that is about a subject you probably knew almost nothing about before you began. The tractates of Seder Zeraim are much less learned than those of Moed, Nashim and Nezikin, the seders that we have learned up until now. Neverthless, I, and I hope you, found the tractate to be a fascinating attempt by the rabbis to work out the meaning of many biblical verses, as well as important issues such as fair ownership over property and how to take care of the poor. Along the way we have begun to learn a little about how agriculture worked in the Mishnaic period. This is a topic we will continue to address throughout the seder. Tomorrow we begin Tractate Demai.", |
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157. Mishnah, Pesahim, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •bergmann, judah Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12| 10.1. "עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי: \n", | 10.1. "On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.", |
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158. Mishnah, Rosh Hashanah, 1.1-1.3, 1.7-1.8, 2.1, 2.3-2.4, 2.6-2.8, 3.1-3.3, 4.4, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 16, 22, 25, 26, 27; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293| 1.1. "אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ: \n", 1.2. "בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם: \n", 1.3. "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n", 1.7. "אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: \n", 1.8. "אֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וּמַלְוֵי בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית, וַעֲבָדִים. זֶה הַכְּלָל, כָּל עֵדוּת שֶׁאֵין הָאִשָּׁה כְשֵׁרָה לָהּ, אַף הֵן אֵינָן כְּשֵׁרִים לָהּ: \n", 2.1. "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:", 2.3. "כֵּיצַד הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מְבִיאִין כְּלֻנְסָאוֹת שֶׁל אֶרֶז אֲרֻכִּין וְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁל פִּשְׁתָּן וְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר וּמַצִּית בָּהֶן אֶת הָאוּר, וּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, עַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, וְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי:", 2.4. "וּמֵאַיִן הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מֵהַר הַמִּשְׁחָה לְסַרְטְבָא, וּמִסַּרְטְבָא לִגְרוֹפִינָא, וּמִגְּרוֹפִינָא לְחַוְרָן, וּמֵחַוְרָן לְבֵית בִּלְתִּין, וּמִבֵּית בִּלְתִּין לֹא זָזוּ מִשָּׁם, אֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד עַד שֶׁהָיָה רוֹאֶה כָל הַגּוֹלָה לְפָנָיו כִּמְדוּרַת הָאֵשׁ:" 2.6. "כֵּיצַד בּוֹדְקִין אֶת הָעֵדִים. זוּג שֶׁבָּא רִאשׁוֹן, בּוֹדְקִין אוֹתוֹ רִאשׁוֹן. וּמַכְנִיסִין אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ, אֱמֹר, כֵּיצַד רָאִיתָ אֶת הַלְּבָנָה, לִפְנֵי הַחַמָּה אוֹ לְאַחַר הַחַמָּה, לִצְפוֹנָהּ אוֹ לִדְרוֹמָהּ, כַּמָּה הָיָה גָבוֹהַּ וּלְאַיִן הָיָה נוֹטֶה, וְכַמָּה הָיָה רָחָב. אִם אָמַר לִפְנֵי הַחַמָּה, לֹא אָמַר כְּלוּם. וְאַחַר כָּךְ הָיוּ מַכְנִיסִים אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, עֵדוּתָן קַיָּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְבָרִים, לֹא שֶׁהָיוּ צְרִיכִין לָהֶן, אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, בִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא:", 2.7. "רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ, וְכָל הָעָם עוֹנִין אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. בֵּין שֶׁנִּרְאָה בִזְמַנּוֹ בֵּין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, מְקַדְּשִׁין אוֹתוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם לֹא נִרְאָה בִזְמַנּוֹ, אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִדְּשׁוּהוּ שָׁמָיִם:", 2.8. "דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:", 3.1. "רָאוּהוּ בֵית דִּין וְכָל יִשְׂרָאֵל, נֶחְקְרוּ הָעֵדִים, וְלֹא הִסְפִּיקוּ לוֹמַר מְקֻדָּשׁ, עַד שֶׁחֲשֵׁכָה, הֲרֵי זֶה מְעֻבָּר. רָאוּהוּ בֵית דִּין בִּלְבַד, יַעַמְדוּ שְׁנַיִם וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ. רָאוּהוּ שְׁלשָׁה וְהֵן בֵּית דִּין, יַעַמְדוּ הַשְּׁנַיִם וְיוֹשִׁיבוּ מֵחַבְרֵיהֶם אֵצֶל הַיָּחִיד וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ, שֶׁאֵין הַיָּחִיד נֶאֱמָן עַל יְדֵי עַצְמוֹ: \n", 3.2. "כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר (יהושע ו), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל: \n", 3.3. "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר: \n", 4.4. "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n", 4.8. "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא: \n", 4.9. "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n", | 1.1. "There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.", 1.2. "At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.", 1.3. "There are six months [at the beginning of which] messengers go out.On Nisan because of Pesah; On Av because of the fast. On Elul because of Rosh Hashanah. On Tishri because of the setting of the festivals. On Kislev because of Hanukah. And on Adar because of Purim. When the Temple stood, they used also to go out to report Iyar because of Pesah Katan (Pesah Sheni).", 1.7. "If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son.", 1.8. "And these are they which are not qualified [to be witnesses or judges]: A dice player, a usurer, pigeon racers, or traffickers in Seventh Year produce, and slaves. This is the general rule: any testimony for which a woman is not qualified, they too are not qualified.", 2.1. "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].", 2.3. "How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain.", 2.4. "At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire." 2.6. "How do they test the witnesses?The pair which arrives first, they test them first. They bring in the older of them and they say to him, “Tell us, how did you see the moon in front of the sun or behind the sun? To the north of it or to the south? How high was it, and in which direction was it inclined? And how broad was it?” If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts were the same, their evidence was accepted. And the other pairs were only questioned briefly, not because they were required at all, but so that they should not go out disappointed, so that they would be regular in coming [to testify].", 2.7. "The head of the court says, “Sanctified,” and all the people answer after him, “Sanctified, sanctified.” Whether the new moon is seen at its proper time or not at its proper time they sanctify it. Rabbi Elazar bar Zadok says that if it is not seen as its proper time they do not sanctify it for heaven has already sanctified it.", 2.8. "Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yoha ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument.", 3.1. "If the court and all of Israel saw it, if the witnesses were examined and there was no time left to say “Sanctified” before it grew dark, then the month is impregnated (it has thirty days). If the court alone saw it, two of them should stand up and testify before them, and then they can say, “Sanctified, sanctified.” If three people saw it, and they [themselves] are the court, two [of them] should stand up and they should seat some of their colleagues with the one [remaining judge], and they [the two] should testify before them and they can then say, “Sanctified, sanctified.” For an individual is not trusted [to sanctify the new month] by himself.", 3.2. "All shofars may be used except for that of a cow, because it is a keren. Rabbi Yose said: Are not all shofars called keren as it says, “When they make a long blast with the ram’s keren [horn]?” (Joshua 6:5).", 3.3. "The shofar used on Rosh Hashanah was that of an ibex, straight, and its mouth was overlaid with gold. There were two trumpets, one on each side of it. The shofar gave a long blast and the trumpets a short one, since the commandment of the day was with the shofar.", 4.4. "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.", 4.8. "[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.", 4.9. "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.", |
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159. Mishnah, Sanhedrin, 3.1, 4.5, 7.3-7.4, 11.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince •tamar (daughter-in-law of judah), daughter of aram •tamar (daughter-in-law of judah), daughter of mardi •tamar (daughter-in-law of judah), daughter of shem •rabbi judah •tamar (daughter-in-law of judah) •pregnant, tamar (daughter-in-law of judah Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 148, 149; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178, 179; Schiffman (1983), Testimony and the Penal Code, 59, 128| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 7.3. "מִצְוַת הַנֶּהֱרָגִים, הָיוּ מַתִּיזִין אֶת רֹאשׁוֹ בְסַיִף כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה. רַבִּי יְהוּדָה אוֹמֵר, נִוּוּל הוּא זֶה, אֶלָּא מַנִּיחִין אֶת רֹאשׁוֹ עַל הַסַּדָּן וְקוֹצֵץ בְּקוֹפִיץ. אָמְרוּ לוֹ, אֵין מִיתָה מְנֻוֶּלֶת מִזּוֹ. מִצְוַת הַנֶּחֱנָקִין, הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכֻּבּוֹתָיו וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ, זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ, עַד שֶׁנַּפְשׁוֹ יוֹצְאָה: \n", 7.4. "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ: \n", 11.1. "אֵלּוּ הֵן הַנֶּחֱנָקִין, הַמַּכֶּה אָבִיו וְאִמּוֹ, וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל, וְזָקֵן מַמְרֵא עַל פִּי בֵית דִּין, וּנְבִיא הַשֶּׁקֶר, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה, וְהַבָּא עַל אֵשֶׁת אִישׁ, וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ. הַמַּכֶּה אָבִיו וְאִמּוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶׂה בָהֶן חַבּוּרָה. זֶה חֹמֶר בַּמְקַלֵּל מִבַּמַּכֶּה, שֶׁהַמְקַלֵּל לְאַחַר מִיתָה חַיָּב, וְהַמַּכֶּה לְאַחַר מִיתָה פָּטוּר. הַגּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ, שֶׁנֶּאֱמַר (דברים כד) וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 7.3. "Slaying by the sword was performed thus: they would cut off his head by the sword, as is done by the civil authorities. R. Judah says: “This is a disgrace! Rather his head was laid on a block and severed with an axe. They said to him: “No death is more disgraceful than this.” Strangulation was performed thus: the condemned man was lowered into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two ends pulled in opposite directions until he was dead.", 7.4. "The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.", 11.1. "The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yoha ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].", |
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| 160. Anon., Didache, 1.1-1.2, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah (patriarch, tribe, biblical region, kingdom) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 423 |
161. Mishnah, Sotah, 7.1, 7.5, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah i (the prince), i •judah (bar ilai), rabbi, Found in books: Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 63; Levine (2005), The Ancient Synagogue, The First Thousand Years, 436, 443, 473| 7.1. "אֵלּוּ נֶאֱמָרִין בְּכָל לָשׁוֹן, פָּרָשַׁת סוֹטָה, וּוִדּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן: \n", 7.5. "בְּרָכוֹת וּקְלָלוֹת כֵּיצַד. כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן וּבָאוּ אֶל הַר גְּרִזִּים וְאֶל הַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן שֶׁבְּצַד שְׁכֶם שֶׁבְּאֵצֶל אֵלוֹנֵי מֹרֶה, שֶׁנֶּאֱמַר (שם יא) הֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן וְגוֹ', וּלְהַלָּן הוּא אוֹמֵר (בראשית יב) וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה, מָה אֵלוֹן מוֹרֶה הָאָמוּר לְהַלָּן שְׁכֶם, אַף אֵלוֹן מוֹרֶה הָאָמוּר כָּאן שְׁכֶם. שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִזִּים וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים לְמַטָּה בָאֶמְצַע, הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, וְהַלְוִיִּם אֶת הַכֹּהֲנִים, וְכָל יִשְׂרָאֵל מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר (יהושע ח) וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרָיו וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן וְגוֹ'. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר גְּרִזִּים וּפָתְחוּ בַבְּרָכָה, בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בַקְּלָלָה, (דברים כז) אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן, עַד שֶׁגּוֹמְרִין בְּרָכוֹת וּקְלָלוֹת. וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים וּבָנוּ אֶת הַמִּזְבֵּחַ וְסָדוּהוּ בְסִיד, וְכָתְבוּ עָלָיו אֶת כָּל דִּבְרֵי הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (שם) בַּאֵר הֵיטֵב, וְנָטְלוּ אֶת הָאֲבָנִים וּבָאוּ וְלָנוּ בִמְקוֹמָן: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 7.1. "The following may be recited in any language:the section concerning the sotah, the confession made at the presentation of tithes, the shema, the prayer (the amidah), the grace after meals, the oath concerning testimony, the oath concerning a deposit.", 7.5. "How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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162. Mishnah, Oholot, 18.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah the prince Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 105| 18.9. "הָאִצְטְוָנִיּוֹת, אֵין בָּהֶן מִשּׁוּם מְדוֹר הַגּוֹיִם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עִיר גּוֹיִם שֶׁחָרְבָה, אֵין בָּהּ מִשּׁוּם מְדוֹר גּוֹיִם. מִזְרַח קִסְרִין וּמַעֲרַב קִסְרִין, קְבָרוֹת. וּמִזְרַח עַכּוֹ הָיָה סָפֵק, וְטִהֲרוּהוּ חֲכָמִים. רַבִּי וּבֵית דִּינוֹ נִמְנוּ עַל קֵינִי וְטִהֲרוּהוּ: \n", | 18.9. "Colonnades are not [subject to the laws] of non-Jewish dwelling places. Rabban Shimon ben Gamaliel says: a non-Jewish city that has been destroyed is not [subject to the laws] of non-Jewish dwelling-places. The east [side] of Caesaron and the west [side] of Caesaron are graveyards. The east [side] of Acre was doubtful, but the sages declared it clean. Rabbi and his law court voted [to decide] about Keni and declared it clean.", |
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| 163. Martial, Epigrams, 3.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224 |
| 164. Martial, Epigrams, 3.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judah the patriarch Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224 |
165. Mishnah, Arakhin, 3.2, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah b. ilai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 455| 3.2. "בִּשְׂדֵה אֲחֻזָּה לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד הַמַּקְדִּישׁ בְּחוֹלַת הַמָּחוֹז וְאֶחָד הַמַּקְדִּישׁ בְּפַרְדְּסוֹת סְבַּסְטִי, נוֹתֵן בְּזֶרַע חֹמֶר שְׂעֹרִים חֲמִשִּׁים שֶׁקֶל כֶּסֶף. וּבִשְׂדֵה מִקְנָה, נוֹתֵן אֶת שָׁוְיוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד שְׂדֵה אֲחֻזָּה וְאֶחָד שְׂדֵה מִקְנָה. מַה בֵּין שְׂדֵה אֲחֻזָּה לִשְׂדֵה מִקְנָה. אֶלָּא שֶׁבִּשְׂדֵה אֲחֻזָּה נוֹתֵן חֹמֶשׁ, וּבִשְׂדֵה מִקְנָה אֵינוֹ נוֹתֵן חֹמֶשׁ: \n", 7.2. "אֶחָד הַבְּעָלִים, וְאֶחָד כָּל הָאָדָם. מַה בֵּין הַבְּעָלִים לְבֵין כָּל הָאָדָם, אֶלָּא שֶׁהַבְּעָלִים נוֹתְנִים חֹמֶשׁ, וְכָל אָדָם אֵינוֹ נוֹתֵן חֹמֶשׁ: \n", | 3.2. "“The law of the field of possession is sometimes lenient and sometimes strict.”How so? Whether one dedicates a field in the sandy plain of Mahoz or in the orchards of Savaste, [if he would redeem it] he must pay fifty shekels of silver for [every part of the field sufficient for] the sowing of a homer of barley. But if it was a field which he bought, he must pay what it is worth. Rabbi Eliezer says: it is all the same whether it is a field of possession or one that he bought. What is the difference between the field of possession and one that he bought? A field of possession he must pay the [added] fifth, whereas for a field that he has bought he need not pay the added fifth.", 7.2. "It is all the same whether the owner or anyone else [redeems the field]. What is the difference between the owner and any other man? The owner must add one fifth, whereas any other man need not add one fifth.", |
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166. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah the patriarch Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8| 1.7. "כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים: \n", | 1.7. "All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead.", |
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167. Mishnah, Keritot, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gershom ben judah •rabbi judah ben bathyra Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 2.4. "הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה, הִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה וְחָזְרָה וְהִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה, וְהַמַּפֶּלֶת תְּאוֹמִים, רַבִּי יְהוּדָה אוֹמֵר, מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי. מְבִיאָה עַל הַשְּׁלִישִׁי וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי. אֵלּוּ מְבִיאִין קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיֹּלֶדֶת, וְהַמְצֹרָע. וּמַה בֵּין הַשִּׁפְחָה לְבֵין כָּל הָעֲרָיוֹת. שֶׁלֹּא שָׁוְתָה לָהֶן לֹא בָעֹנֶשׁ וְלֹא בַקָּרְבָּן, שֶׁכָּל הָעֲרָיוֹת בְּחַטָּאת וְהַשִּׁפְחָה בְּאָשָׁם. כָּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר. כָּל הָעֲרָיוֹת, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה אֶת הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת וְלֹא אֶת הָאִשָּׁה לָאִישׁ בַּקָּרְבָּן. כָּל הָעֲרָיוֹת, עָשָׂה בָהֶן אֶת הַמְעָרֶה כַגּוֹמֵר, וְחַיָּב עַל כָּל בִּיאָה וּבִיאָה. זֶה חֹמֶר הֶחְמִיר בַּשִּׁפְחָה, שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג: \n", | 2.4. "A woman who has had several births. If she miscarried a female within eighty days of the birth of a girl, and then she again miscarried a female within eighty days of the previous [miscarriage]; or if she miscarried twins. Rabbi Judah says: she brings an offering for the first and not for the second, for the third again but not for the fourth. The following persons bring an offering of higher or lesser value: One who hears the voice (see Leviticus 5:1); One who has broken the word of his lips (Leviticus 5:4); One who while unclean has entered the sanctuary or [has partaken] of holy things, A woman after childbirth And a metzora. What is the difference between [intercourse] with a female slave and the other forbidden sexual relations? For they are not equivalent in regard to the punishment nor the sacrifice. In the case of all other forbidden sexual relations a hatat is brought, in that of a female slave an asham; In the case of the other forbidden sexual relations a female animal is brought, in that of the female slave a male; In the case of the other forbidden sexual relations man and woman are alike with respect to lashes and the sacrifice; in that of the female slave the man is unlike the woman regarding the lashes, and the woman is unlike the man regarding the sacrifice. In the case of all other forbidden sexual relations sexual contact is punishable as well as consummation, and one is liable for each act of intercourse separately. For in this the case of the female slave is more stringent in that intentional transgression is of the same status as unwitting transgression.", |
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168. Mishnah, Ketuvot, 1.5, 4.2, 4.4, 4.7, 4.12, 5.1, 5.8, 6.6, 8.7, 13.1-13.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, r. •judah son of eleazar khthousion •r. judah •rabbis, impact of judah the patriarch •bergmann, judah Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 295; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12; Katzoff (2019), On Jews in the Roman World: Collected Studies. 9, 49, 56; Katzoff(2005), Law in the Documents of the Judaean Desert, 138, 142; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 99| 1.5. "הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים: \n", 4.2. "הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ, אֵרְסָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלּוֹ. הִשִּׂיאָהּ וְגֵרְשָׁהּ, הִשִּׂיאָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, הָרִאשׁוֹנָה שֶׁל אָב. אָמְרוּ לוֹ, מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ רְשׁוּת בָּהּ: \n", 4.4. "הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת: \n", 4.7. "לֹא כָתַב לָהּ כְּתֻבָּה, בְּתוּלָה גּוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, מִפְּנֵי שֶׁהוּא תְנַאי בֵּית דִּין. כָּתַב לָהּ, שָׂדֶה שָׁוֶה מָנֶה תַּחַת מָאתַיִם זוּז, וְלֹא כָתַב לָהּ, כָּל נְכָסִים דְּאִית לִי אַחֲרָאִין לִכְתֻבְּתִיךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: \n", 4.12. "אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: \n", 5.1. "אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת: \n", 5.8. "הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ: \n", 6.6. "יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ: \n", 8.7. "הִנִּיחַ אָחִיו מָעוֹת, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. הַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, פֵּרוֹת הַמְחֻבָּרִים בַּקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. קָדַם הוּא, זָכָה. קָדְמָה הִיא, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: \n", 13.1. "שְׁנֵי דַיָּנֵי גְזֵרוֹת הָיוּ בִירוּשָׁלַיִם, אַדְמוֹן וְחָנָן בֶּן אֲבִישָׁלוֹם. חָנָן אוֹמֵר שְׁנֵי דְבָרִים, אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת, חָנָן אוֹמֵר, תִּשָּׁבַע בַּסּוֹף וְלֹא תִשָּׁבַע בַּתְּחִלָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, לֹא תִשָּׁבַע אֶלָּא בַסּוֹף: \n", 13.2. "מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְעָמַד אֶחָד וּפִרְנֵס אֶת אִשְׁתּוֹ, חָנָן אוֹמֵר, אִבֵּד אֶת מְעוֹתָיו. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, הִנִּיחַ מְעוֹתָיו עַל קֶרֶן הַצְּבִי: \n", | 1.5. "He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.", 4.2. "If a man gave his daughter in betrothal and she was divorced, [and then] he gave her [again] in betrothal and she was widowed, her ketubah belongs to him. If he gave her in marriage and she was divorced [and then] he gave her [again] in marriage and she was left a widow, her ketubah belongs to her. Rabbi Judah said: the first belongs to her father. They said to him: as soon as he gives her in marriage, her father loses all control over her.", 4.4. "A father has authority over his daughter in her betrothal [whether it was effected] by money, document or intercourse. He is entitled to anything she finds, to her handiwork and to annul her vows. He receives her get but he has no usufruct [from her property] during her lifetime. When she marries, the husband surpasses him [in his rights] in that he has usufruct during her lifetime. And he is obligated to feed her, to pay a ransom for her and to provide for her burial. Rabbi Judah says: even the poorest man in Israel must provide no less than two flutes and one lamenting woman.", 4.7. "If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court.", 4.12. "If he did not write for her, “You shall live in my house and be maintained from my estate throughout the duration of your widowhood”, he is nevertheless liable, because [this clause] is a condition laid down by the court. Thus did the men of Jerusalem write. The men of Galilee wrote as did the men of Jerusalem. The men of Judea used to write: “Until the heirs wish to pay you your ketubah”. Therefore if the heirs wish to, they may pay her her ketubah and dismiss her.", 5.1. "Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so.After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.", 5.8. "If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property.", 6.6. "If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.", 8.7. "If his brother left money, land shall be bought with it and he enjoys the usufruct.Rabbi Meir says, the land is to be valued as to how much it is worth with the produce and how much without the produce, and with the difference land should be bought and the husband is entitled to the usufruct. [If the his brother left] produce that was detached from the ground, land shall be bought [out of the proceeds] and he enjoys the usufruct.The Sages say: produce attached to the ground belongs to the husband but that which is detached from the ground belongs to the first person who takes it: [If it was] produce attached to the ground: If he [seized it] first he acquires ownership; and if she [seized it] first land shall be bought with it and he enjoys the usufruct. If he married her she is his wife in every respect save that her ketubah remains a debt on her first husband’s estate.", 13.1. "There were two judges of fines in Jerusalem, Admon and Ha ben Avishalom. Ha stated two rulings and Admon stated seven. If a man went to a country beyond the sea and his wife claimed maintece: Ha says: she must take an oath at the end but not at the beginning. The sons of the high priests differed from him and ruled that she must take an oath both at the beginning and at the end. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yoha ben Zakkai said: Ha has spoken well; she need take an oath only at the end.", 13.2. "If a man went to a country beyond the sea and someone came forward and ficially supported his wife, Ha says: he lost his money. The sons of the high priests differed from him and said: let him take an oath as to how much he spent and recover it. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yoha ben Zakkai said: Ha has spoken well [the man] put his money on the horn of a deer.", |
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169. Mishnah, Hulin, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi (judah the patriarch) Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 39, 42, 43| 1.2. "הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: \n", | 1.2. "If one slaughtered with [the smooth edge of] a hand sickle, with a flint or with a reed, the slaughtering is valid. All may slaughter; at all times one may slaughter; and with any implement one may slaughter, except a scythe, a saw, teeth or a finger nail, since these strangle. One who slaughtered with a scythe, moving it forward only: Bet Shammai declare it invalid, But Bet Hillel declare it valid. If the teeth of the scythe were filed away it is regarded as an ordinary knife.", |
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170. Mishnah, Horayot, 1.4, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah •gershom ben judah •rabbi judah ben bathyra Found in books: Schiffman (1983), Testimony and the Penal Code, 36, 129| 1.4. "הוֹרוּ בֵית דִּין, וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, וְאָמַר לָהֶן טוֹעִין אַתֶּם, אוֹ שֶׁלֹּא הָיָה מֻפְלָא שֶׁל בֵּית דִּין שָׁם, אוֹ שֶׁהָיָה אַחַד מֵהֶן גֵּר אוֹ מַמְזֵר אוֹ נָתִין אוֹ זָקֵן שֶׁלֹּא רָאָה לוֹ בָנִים, הֲרֵי אֵלּוּ פְטוּרִין, שֶׁנֶּאֱמַר כָּאן עֵדָה (ויקרא ד) וְנֶאֱמַר לְהַלָּן (במדבר לה) עֵדָה, מָה עֵדָה הָאֲמוּר לְהַלָּן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִין לְהוֹרָאָה, אַף עֵדָה הָאֲמוּרָה כָאן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִים לְהוֹרָאָה. הוֹרוּ בֵית דִּין שׁוֹגְגִים וְעָשׂוּ כָל הַקָּהָל שׁוֹגְגִין, מְבִיאִין פָּר. מְזִידִין וְעָשׂוּ שׁוֹגְגִין, מְבִיאִין כִּשְׂבָּה וּשְׂעִירָה. שׁוֹגְגִין וְעָשׂוּ מְזִידִין, הֲרֵי אֵלּוּ פְטוּרִין: \n", 2.7. "אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: \n", | 1.4. "If the court ruled and one of them knew that they had erred and said to the others, “You are making a mistake”, or if the mufla of the court was not there, or if one of them was a proselyte or a mamzer or a nathin or an elder who did not have children, they are exempt, for it says here (Lev 4:13) “congregation” and it says later on (Num 35:24) “congregation”; just as the “congregation” further on must be fit to issue rulings, so too the “congregation” mentioned here must be fit to issue rulingsIf the court issued a [wrong] decision unwittingly and all the people acted unwittingly, they bring a bull. [If the court ruled wrong] intentionally and [the people] acted unwillingly, they bring a lamb or a goat. [If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt.", 2.7. "The individual and the ruler are both obligated to bring an asham talui, but the anointed priest and the court are exempt. The individual and the ruler and the anointed priest are obligated to bring an asham vadai, but the court is exempt. For the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things, the court is not obligated but the individual, the ruler and the anointed priest are obligated. Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon.What do they bring? A sliding scale sacrifice. Rabbi Eliezer says: the ruler brings a goat.", |
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171. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbis, impact of judah the patriarch Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 292| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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172. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 267| 9.8. "גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר: \n", | 9.8. "A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid).", |
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173. Mishnah, Eruvin, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah i (the prince), i Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 581| 3.5. "מַתְנֶה אָדָם עַל עֵרוּבוֹ וְאוֹמֵר, אִם בָּאוּ גוֹיִים מִן הַמִּזְרָח, עֵרוּבִי לַמַּעֲרָב. מִן הַמַּעֲרָב, עֵרוּבִי לַמִּזְרָח. אִם בָּאוּ מִכָּאן וּמִכָּאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא בָאוּ לֹא מִכָּאן וְלֹא מִכָּאן, הֲרֵינִי כִבְנֵי עִירִי. אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ: \n", | 3.5. "A man may make a stipulation concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; [if they came] from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.” [Likewise say,] “If a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; If he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.” Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers.", |
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174. Mishnah, Eduyot, 1.5-1.6, 6.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, rabbi •r. judah Found in books: Katzoff(2005), Law in the Documents of the Judaean Desert, 138; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 34| 1.5. "וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: \n", 1.6. "אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ: \n", 6.1. "רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת: \n", | 1.5. "And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.", 1.6. "Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the [refuted] opinion of that individual did you hear it.’”", 6.1. "Rabbi Judah ben Bava testified concerning five things:That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.", |
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175. Mishnah, Berachot, 1.11, 3.4, 5.5, 7.5, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, r, law, roman •judah, heave-offering, separated by minor •judah bar ilai •r. judah the prince •alexandria, judah ha-levi’s poetry and Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 34; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 97; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 130; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 546; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 57| 3.4. "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: \n", 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", 7.5. "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ מִצְטָרְפִים לְזִמּוּן. וְאִם לָאו, אֵלּוּ מְזַמְּנִין לְעַצְמָן, וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מְבָרְכִין: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 3.4. "One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", 7.5. "Two eating companies that were eating in the same room: When some of them can see some of the other they combine [for a zimun], but if not each group makes a zimun for itself. They do not bless over the wine until they put water into it, the words of Rabbi Eliezer. The sages say they bless.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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176. Mishnah, Bava Qamma, 5.5, 7.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah the prince •rabbis, impact of judah the patriarch Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293| 5.5. "הַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, אוֹ בִרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב. הַחוֹפֵר בּוֹר בִּרְשׁוּת הָרַבִּים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. אֶחָד הַחוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, חֲרִיצִין וּנְעִיצִין, חַיָּב. אִם כֵּן, לָמָּה נֶאֱמַר בּוֹר, מַה בּוֹר שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים, אַף כֹּל שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים. הָיוּ פְחוּתִין מֵעֲשָׂרָה טְפָחִים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. וְאִם הֻזַּק בּוֹ, חַיָּב: \n", 7.7. "אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל מְגַדְּלִין בְּסוּרְיָא, וּבַמִּדְבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אֵין מְגַדְּלִין תַּרְנְגוֹלִים בִּירוּשָׁלַיִם, מִפְּנֵי הַקָּדָשִׁים, וְלֹא כֹהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הַטָּהֳרוֹת. אֵין מְגַדְּלִין חֲזִירִים בְּכָל מָקוֹם. לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, אֶלָּא אִם כֵּן הָיָה קָשׁוּר בְּשַׁלְשֶׁלֶת. אֵין פּוֹרְסִין נִשְׁבִּים לַיּוֹנִים. אֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשׁוּב שְׁלֹשִׁים רִיס: \n", | 5.5. "If a man dug a pit in a private domain and opened it into the public domain, or if he dug it in the public domain and opened it into a private domain, or if he dug it in a private domain and opened it into another private domain, he is liable [if any is injured by the pit]. If he dug a pit in the public domain and an ox or ass fell into and died, he is liable. No matter whether he digs a pit, trench, or cavern, or ditches or channels he is liable. If so, why does it say “a pit” (Exodus 21:33)? Just as a pit which is deep enough to cause death is ten handbreadths deep, so anything is deep enough to cause death if it is ten handbreadths deep. If they were less than ten handbreadths deep and an ox or an ass fell in and died, the owner is not liable; but if it was damaged he is liable.", 7.7. "It is forbidden to rear small herd animals in the Land of Israel, but it is permitted to rear them in Syria or in the wildernesses of the Land of Israel. It is forbidden to rear fowls in Jerusalem because of the “Holy Things”, nor may priests rear them [anywhere] in the Land of Israel because of [the laws concerning] clean foods. It is forbidden to rear pigs anywhere. One should not rear a dog unless it is tied with a chain. It is forbidden to set snares for pigeons unless it be thirty ris from an inhabited place.", |
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177. Mishnah, Bava Metzia, 9.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah Found in books: Katzoff(2005), Law in the Documents of the Judaean Desert, 147| 9.2. "הַמְקַבֵּל שָׂדֶה מֵחֲבֵרוֹ, וְהִיא בֵית הַשְּׁלָחִין אוֹ בֵית הָאִילָן, יָבַשׁ הַמַּעְיָן וְנִקְצַץ הָאִילָן, אֵינוֹ מְנַכֶּה לוֹ מִן חֲכוֹרוֹ. אִם אָמַר לוֹ חֲכֹר לִי שְׂדֵה בֵית הַשְּׁלָחִין זֶה אוֹ שְׂדֵה בֵית הָאִילָן זֶה, יָבַשׁ הַמַּעְיָן וְנִקְצַץ הָאִילָן, מְנַכֶּה לוֹ מִן חֲכוֹרוֹ: \n", | 9.2. "If one leased a field from his fellow and it was an irrigated field or a field with trees, and the spring dried up or the trees were cut down, he may not give [the owner] less than his agreed rental. But if he had said, “Lease me this irrigated field, or this field with trees”, and the spring dried up or the trees were cut down, he may give less than the prescribed rental.", |
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178. Mishnah, Bava Batra, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Katzoff(2005), Law in the Documents of the Judaean Desert, 142| 10.6. מִי שֶׁנִּמְחַק שְׁטַר חוֹבוֹ, מְעִידִין עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין וְעוֹשִׂין לוֹ קִיּוּם, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי נִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, רַבִּי יְהוּדָה אוֹמֵר, יַחֲלִיף. רַבִּי יוֹסֵי אוֹמֵר, יִכְתּוֹב שׁוֹבֵר. אָמַר רַבִּי יְהוּדָה, נִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבְרוֹ מִן הָעַכְבָּרִים. אָמַר לוֹ רַבִּי יוֹסֵי, כָּךְ יָפֶה לוֹ, וְלֹא יוּרַע כֹּחוֹ שֶׁל זֶה. | 10.6. "If a man’s debt document was erased, he must have witnesses testify with regards to the loan, and come before the court to make this attestation: “So and so, the son of so and so, his debt document was erased on such and such a day, and so and so and so and so are his witnesses.” If a man had paid part of his debt, Rabbi Judah says: “He should exchange the debt document for a new one.” Rabbi Yose says: “He should write a receipt.” Rabbi Judah said: “It turns out that this one (the debtor) will have to guard his receipt from mice.” Rabbi Yose said to him: “That’s good for him, as long as the rights of the other (the creditor) have not been damaged.", |
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179. Mishnah, Avot, 1.2-1.3, 4.19, 5.20 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah i •r. judah the prince •judah bar simon (r.) Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 94; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 557; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 236| 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", 4.19. "שְׁמוּאֵל הַקָּטָן אוֹמֵר, (משלי כד) בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ, פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ: \n", 5.20. "יְהוּדָה בֶן תֵּימָא אוֹמֵר, הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם. הוּא הָיָה אוֹמֵר, עַז פָּנִים לְגֵיהִנֹּם, וּבֹשֶׁת פָּנִים לְגַן עֵדֶן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְתוֹרָתֶךָ: \n", | 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", 4.19. "Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from you” (Proverbs 24:17).", 5.20. "Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.", |
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180. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah nesiah, r. •judah hanasi, r. •judah ii, nessi’a (the patriarch) •judah the patriarch Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Goodman (2006), Judaism in the Roman World: Collected Essays, 191| 2.6. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n", | 2.6. "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.", |
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181. Mishnah, Sukkah, 2.1, 3.8, 3.13, 4.5, 4.9, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, r, as exemplar •judah, r, lulav binding •r. judah i (the prince), i •sepphoris, r. judah i (patriarch) •judah (r.) •judah (patriarch, tribe, biblical region, kingdom) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 218; Levine (2005), The Ancient Synagogue, The First Thousand Years, 486; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 127, 143; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 595| 2.1. "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n", 3.8. "אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה: \n", 3.13. "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: \n", 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", 5.5. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n", | 2.1. "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.", 3.8. "They may not bind the lulav except with [strands of] its own species, the words of Rabbi Judah. Rabbi Meir says: it may be bound even with a cord. Rabbi Meir said: it happened that the men of Jerusalem used to bind their lulavs with strands of gold. They answered him: but they bound it with [strands of] its own species underneath [the strands of gold].", 3.13. "If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.", 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", 5.5. "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.", |
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182. Mishnah, Taanit, 1.4, 2.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah (babylonia, third century) •r. judah b. pazi •judah, rabbi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 2.4. "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:" 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", 2.4. "For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land." 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", |
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183. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 72| 1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. | 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. |
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184. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. judah i Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 557| 4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", | 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.", |
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| 185. Pliny The Elder, Natural History, 13.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judah son of eleazar khthousion Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 49 |
186. New Testament, Matthew, 1.3-1.16, 4.1-4.11, 5.27-5.29, 5.44, 6.19-6.21, 8.11, 8.28-8.34, 10.6, 11.4-11.5, 12.14, 12.39-12.40, 17.14-17.20, 21.43, 23.10, 24.33, 27.63, 28.15, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 91, 92, 93, 162; Gruen (2011), Rethinking the Other in Antiquity, 291; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 126; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 149; Levine (2005), The Ancient Synagogue, The First Thousand Years, 47, 49; Levison (2009), Filled with the Spirit, 257; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 179; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 71; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 521| 1.3. Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 1.4. Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 1.5. Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲς ἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 1.6. Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, 1.7. Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, 1.8. Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, 1.9. Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἄχας, Ἄχας δὲ ἐγέννησεν τὸν Ἑζεκίαν, 1.10. Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσείαν, 1.11. Ἰωσείας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 1.12. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 1.13. Ζοροβάβελ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ, 1.14. Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ, 1.15. Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 1.16. Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 8.30. Ἦν δὲ μακρὰν ἀπʼ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 8.31. οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 8.33. Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 8.34. καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν. 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 12.40. ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19. Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 21.43. διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 24.33. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι· 28.15. οἱ δὲ λαβόντες ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας]. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, | 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?" 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 10.6. Rather, go to the lost sheep of the house of Israel. 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out?" 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 21.43. "Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 23.10. Neither be called masters, for one is your master, the Christ. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, |
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187. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 95| 7.3. "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:", | 7.3. "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.", |
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188. Mishnah, Terumot, 1.4, 1.10, 2.1-2.6, 3.9, 10.1-10.2, 11.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, heave-offering, rule for testimony •judah, heave-offering, separation of •judah, heave-offering, vineyard of the fourth year •judah, heave-offering, cooked with unconsecrated food •judah, heave-offering, preparation for priest Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 49, 87, 91, 92, 93, 121, 123, 266, 267, 268, 297| 1.4. "אֵין תּוֹרְמִין זֵיתִים עַל הַשֶּׁמֶן, וְלֹא עֲנָבִים עַל הַיָּיִן. וְאִם תָּרְמוּ, בֵּית שַׁמַּאי אוֹמְרִים, תְּרוּמַת עַצְמָן בָּהֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵין תְּרוּמָתָן תְּרוּמָה: \n", 1.10. "אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ, וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ, וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה: \n", 2.1. "אֵין תּוֹרְמִין מִטָּהוֹר עַל הַטָּמֵא. וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה. בֶּאֱמֶת אָמְרוּ, הָעִגּוּל שֶׁל דְּבֵלָה שֶׁנִּטְמָא מִקְצָתוֹ, תּוֹרֵם מִן הַטָּהוֹר שֶׁיֶּשׁ בּוֹ עַל הַטָּמֵא שֶׁיֶּשׁ בּוֹ. וְכֵן אֲגֻדָּה שֶׁל יָרָק, וְכֵן עֲרֵמָה. הָיוּ שְׁנֵי עִגּוּלִים, שְׁתֵּי אֲגֻדּוֹת, שְׁתֵּי עֲרֵמוֹת, אַחַת טְמֵאָה וְאַחַת טְהוֹרָה, לֹא יִתְרֹם מִזֶּה עַל זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא: \n", 2.2. "אֵין תּוֹרְמִין מִן הַטָּמֵא עַל הַטָּהוֹר. וְאִם תָּרַם, שׁוֹגֵג, תְּרוּמָתוֹ תְּרוּמָה, וּמֵזִיד, לֹא עָשָׂה כְלוּם. וְכֵן בֶּן לֵוִי שֶׁהָיָה לוֹ מַעֲשֵׂר טֶבֶל, הָיָה מַפְרִישׁ עָלָיו וְהוֹלֵךְ, שׁוֹגֵג, מַה שֶׁעָשָׂה, עָשׂוּי, מֵזִיד, לֹא עָשָׂה כְלוּם. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה יוֹדֵעַ בּוֹ בַּתְּחִלָּה, אַף עַל פִּי שֶׁהוּא שׁוֹגֵג, לֹא עָשָׂה כְלוּם: \n", 2.3. "הַמַּטְבִּיל כֵּלִים בְּשַׁבָּת, שׁוֹגֵג, יִשְׁתַּמֵּשׁ בָּהֶם, מֵזִיד, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. הַמְעַשֵּׂר וְהַמְבַשֵּׁל בְּשַׁבָּת, שׁוֹגֵג, יֹאכַל, מֵזִיד, לֹא יֹאכַל. הַנּוֹטֵעַ בְּשַׁבָּת, שׁוֹגֵג, יְקַיֵּם, מֵזִיד, יַעֲקֹר. וּבַשְּׁבִיעִית, בֵּין שׁוֹגֵג בֵּין מֵזִיד, יַעֲקֹר: \n", 2.4. "אֵין תּוֹרְמִין מִמִּין עַל שֶׁאֵינוֹ מִינוֹ. וְאִם תָּרַם, אֵין תְּרוּמָתוֹ תְרוּמָה. כָּל מִין חִטִּים, אֶחָד. כָּל מִין תְּאֵנִים וּגְרוֹגָרוֹת וּדְבֵלָה, אֶחָד. וְתוֹרֵם מִזֶּה עַל זֶה. כָּל מָקוֹם שֶׁיֵּשׁ כֹּהֵן, תּוֹרֵם מִן הַיָּפֶה. וְכָל מָקוֹם שֶׁאֵין כֹּהֵן, תּוֹרֵם מִן הַמִּתְקַיֵּם. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם הוּא תוֹרֵם מִן הַיָּפֶה: \n", 2.5. "תּוֹרְמִין בָּצָל קָטָן שָׁלֵם, וְלֹא חֲצִי בָצָל גָּדוֹל. רַבִּי יְהוּדָה אוֹמֵר, לֹא כִי, אֶלָּא חֲצִי בָצָל גָּדוֹל. וְכֵן הָיָה רַבִּי יְהוּדָה אוֹמֵר, תּוֹרְמִין בְּצָלִים מִבְּנֵי הַמְּדִינָה עַל הַכּוּפְרִים, אֲבָל לֹא מִן הַכּוּפְרִים עַל בְּנֵי הַמְּדִינָה, מִפְּנֵי שֶׁהוּא מַאֲכַל פּוֹלִיטִיקִין: \n", 2.6. "וְתוֹרְמִין זֵיתֵי שֶׁמֶן עַל זֵיתֵי כֶבֶשׁ, וְלֹא זֵיתֵי כֶבֶשׁ עַל זֵיתֵי שָׁמֶן. וְיַיִן שֶׁאֵינוֹ מְבֻשָּׁל עַל הַמְבֻשָּׁל, וְלֹא מִן הַמְבֻשָּׁל עַל שֶׁאֵינוֹ מְבֻשָּׁל. זֶה הַכְּלָל, כָּל שֶׁהוּא כִלְאַיִם בַּחֲבֵרוֹ, לֹא יִתְרֹם מִזֶּה עַל זֶה, אֲפִלּוּ מִן הַיָּפֶה עַל הָרָע. וְכָל שֶׁאֵינוֹ כִלְאַיִם בַּחֲבֵרוֹ, תּוֹרֵם מִן הַיָּפֶה עַל הָרָע, אֲבָל לֹא מִן הָרַע עַל הַיָּפֶה. וְאִם תָּרַם מִן הָרַע עַל הַיָּפֶה, תְּרוּמָתוֹ תְרוּמָה, חוּץ מִן הַזּוּנִין עַל הַחִטִּים, שֶׁאֵינָן אֹכֶל. וְהַקִּשּׁוּת וְהַמְּלָפְפוֹן, מִין אֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵי מִינִין: \n", 3.9. "הַנָּכְרִי וְהַכּוּתִי, תְּרוּמָתָן תְּרוּמָה, וּמַעַשְׂרוֹתֵיהֶן מַעֲשֵׂר, וְהֶקְדֵּשָׁן הֶקְדֵּשׁ. רַבִּי יְהוּדָה אוֹמֵר, אֵין לַנָּכְרִי כֶּרֶם רְבָעִי. וַחֲכָמִים אוֹמְרִים, יֶשׁ לוֹ. תְּרוּמַת הַנָּכְרִי מְדַמַּעַת, וְחַיָּבִין עָלֶיהָ חֹמֶשׁ. וְרַבִּי שִׁמְעוֹן פּוֹטֵר: \n", 10.1. "בָּצָל שֶׁנְּתָנוֹ בְתוֹךְ עֲדָשִׁים, אִם שָׁלֵם, מֻתָּר. וְאִם חִתְּכוֹ, בְּנוֹתֵן טַעַם. וּשְׁאָר כָּל הַתַּבְשִׁיל, בֵּין שָׁלֵם בֵּין מְחֻתָּךְ, בְּנוֹתֵן טַעַם. רַבִּי יְהוּדָה מַתִּיר בְּצַחֲנָה, שֶׁאֵינוֹ אֶלָּא לִטֹּל אֶת הַזֻּהֲמָא: \n", 10.2. "תַּפּוּחַ שֶׁרִסְּקוֹ וּנְתָנוֹ לְתוֹךְ עִסָּה, וְחִמְּצָהּ, הֲרֵי זוֹ אֲסוּרָה. שְׂעוֹרִים שֶׁנָּפְלוּ לְתוֹךְ הַבּוֹר שֶׁל מַיִם, אַף עַל פִּי שֶׁהִבְאִישׁוּ, מֵימָיו מֻתָּרִין: \n", 11.1. "אֵין נוֹתְנִין דְּבֵלָה וּגְרוֹגָרוֹת לְתוֹךְ הַמּוּרְיָס, מִפְּנֵי שֶׁהוּא מְאַבְּדָן, אֲבָל נוֹתְנִין אֶת הַיַּיִן לַמּוּרְיָס. וְאֵין מְפַטְּמִין אֶת הַשֶּׁמֶן, אֲבָל עוֹשִׂין אֶת הַיַּיִן יֵנוּמְלִין. אֵין מְבַשְּׁלִין יַיִן שֶׁל תְּרוּמָה, מִפְּנֵי שֶׁהוּא מַמְעִיטוֹ. רַבִּי יְהוּדָה מַתִּיר, מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ: \n", | 1.4. "They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in [the olives or grapes] themselves. But Bet Hillel says: the terumah is not terumah.", 1.10. "They may not take terumah from produce whose processing has been completed for produce whose processing has not been completed, or from produce whose processing has not been completed for produce whose processing has been completed or from produce whose processing has not been completed for other produce whose processing has not been completed. If they did take terumah, their terumah is terumah.", 2.1. "They may not give terumah from pure [produce] for impure [produce], but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for that part which had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes [of figs], two bunches [of vegetables], two stacks [of grain], one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from that which is pure for that which is impure.", 2.2. "They may not give terumah from impure [produce] for that which is pure. If he did give: If unwittingly, the terumah is valid; If intentionally he has done nothing. So too, if a Levite had [unclean] tithe [from which terumah] had not been given, and he gave terumah from this, if unwittingly, the terumah is valid, if intentionally he has done nothing. Rabbi Judah says: if he knew of it at the outset, even if done in error, he has done nothing.", 2.3. "One who immerses [unclean] vessels on Shabbat: If unwittingly, he may use them. But if intentionally, he may not use them. One who separates tithes, or cooks on Shabbat: If unwittingly, he may eat it. But if intentionally, he may not eat it. One who plants on Shabbat: If unwittingly, he may keep the tree. But if intentionally, he must uproot it. But if during the sabbatical year, whether [it was planted] unwittingly or intentionally he must uproot it.", 2.4. "They may not give terumah from one kind for another kind, and if he did give, the terumah is not terumah. All kinds of wheat count as one. All kinds of fresh figs, dried figs and fig cakes count as one, and he may take terumah from one for the other. Wherever there is a priest, one must give terumah from the very best, and where there is no priest, one must give terumah from that which lasts longest. Rabbi Judah says: he should always give only from the very best.", 2.5. "They should give terumah of a whole small onion, and not of half of a large onion. Rabbi Judah says: not so, rather half of a large onion. So too, Rabbi Judah says: they give terumah from town onions for those from the village, but not from village onions for those from the town, since these are the food of its principal citizens.", 2.6. "They may give terumah from olives [to be used] for oil for those to be preserved, but not from olives due to be preserved for olives [to be used] for oil. [They may give] from unboiled wine for boiled wine, but not from boiled wine for unboiled wine. This is the general rule: any two things which together are kilayim (mixed species) he should not give terumah from one for the other, even if one is superior and the other inferior. But if they are not kilayim, then one may give terumah from the superior for that which is inferior, but not from the inferior for that which is superior. If one does give terumah from the inferior for that which is superior, his terumah is terumah, except for zunin given for wheat, since these (zunin) are not food. Cucumbers and melon count are one kind. Rabbi Judah says: two kinds.", 3.9. "Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their dedications [to the Temple] are dedications. Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew. But the sages say: it is. The terumah of a non-Jew renders [produce into which it falls] medumma and [one who eats it unwittingly] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts it.", 10.1. "An onion [of terumah] was placed into lentils:If the onion was whole, it is permissible; But if [the onion] had been cut up, [it is forbidden if it] imparts a flavor. In the case of other dishes, whether the onion is whole or cut up [it is forbidden] if it imparts a flavor. Rabbi Judah permits it in the case of mashed fish, because it is used only to remove the unpleasant flavor.", 10.2. "If an apple [of terumah] was chopped and placed into dough [of hullin] so that it leavened it, [the dough] is forbidden. If barley [of terumah] fell into a cistern of water, though [the barley] stinks up the water, the water is permissible.", 11.1. "One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.", |
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189. Mishnah, Shekalim, 1.2, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, r, kil’ayim (mixed crops) •judah (bar ilai), rabbi, Found in books: Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 63; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 200| 1.2. "אָמַר רַבִּי יְהוּדָה, בָּרִאשׁוֹנָה הָיוּ עוֹקְרִין וּמַשְׁלִיכִין לִפְנֵיהֶם. מִשֶּׁרַבּוּ עוֹבְרֵי עֲבֵרָה, הָיוּ עוֹקְרִין וּמַשְׁלִיכִין עַל הַדְּרָכִים, הִתְקִינוּ שֶׁיְּהוּ מַפְקִירִין כָּל הַשָּׂדֶה כֻּלָּהּ: \n", 5.1. "אֵלּוּ הֵן הַמְמֻנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ, יוֹחָנָן בֶּן פִּנְחָס עַל הַחוֹתָמוֹת, אֲחִיָּה עַל הַנְּסָכִים, מַתִּתְיָה בֶּן שְׁמוּאֵל עַל הַפְּיָסוֹת, פְּתַחְיָה עַל הַקִּנִּין. פְּתַחְיָה, זֶה מָרְדְּכָי. לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה. שֶׁהָיָה פּוֹתֵחַ בִּדְבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ שִׁבְעִים לָשׁוֹן. בֶּן אֲחִיָּה עַל חוֹלֵי מֵעַיִם, נְחוּנְיָא חוֹפֵר שִׁיחִין, גְּבִינֵי כָרוֹז, בֶּן גֶּבֶר עַל נְעִילַת שְׁעָרִים, בֶּן בֵּבָי עַל הַפָּקִיעַ, בֶּן אַרְזָה עַל הַצִּלְצָל, הֻגְרַס בֶּן לֵוִי עַל הַשִּׁיר, בֵּית גַּרְמוּ עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, בֵּית אַבְטִינָס עַל מַעֲשֵׂה הַקְּטֹרֶת, אֶלְעָזָר עַל הַפָּרוֹכוֹת, וּפִנְחָס עַל הַמַּלְבּוּשׁ: \n", | 1.2. "Rabbi Judah said: at first they used to uproot [the kilayim], and throw them down before them. [But] when transgressors increased in number, they used to uproot them and throw them on the roads. [Finally], they decreed that they should make the whole field ownerless.", 5.1. "These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments.", |
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190. Mishnah, Yevamot, 4.10, 6.6, 13.2, 16.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judah, r. •judah the patriarch •r. judah •rabbis, impact of judah the patriarch Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 292; Katzoff(2005), Law in the Documents of the Judaean Desert, 138; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 99, 101| 4.10. "הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל: \n", 6.6. "לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ: \n", 13.2. "אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה: \n", 16.7. "אָמַר רַבִּי עֲקִיבָא, כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעַבֵּר הַשָּׁנָה, מָצָאתִי נְחֶמְיָה אִישׁ בֵּית דְּלִי, אָמַר לִי, שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד, אֶלָּא רַבִּי יְהוּדָה בֶן בָּבָא. וְנוּמֵתִי לוֹ, כֵּן הַדְּבָרִים. אָמַר לִי, אֱמֹר לָהֶם מִשְּׁמִי, אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, מְקֻבְּלָנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, שָׂמַח לִדְבָרַי, וְאָמַר, מָצָאנוּ חָבֵר לְרַבִּי יְהוּדָה בֶן בָּבָא. מִתּוֹךְ הַדְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל, שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן נְשׁוֹתֵיהֶם עַל פִּי עֵד אֶחָד, וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עַל פִּי עֵד אֶחָד. וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, מִפִּי עֶבֶד, מִפִּי אִשָּׁה, מִפִּי שִׁפְחָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אוֹמְרִים, אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי עֶבֶד וְלֹא עַל פִּי שִׁפְחָה, וְלֹא עַל פִּי קְרוֹבִים. אָמְרוּ לוֹ, מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר עִיר הַתְּמָרִים, וְחָלָה אַחַד מֵהֶם בַּדֶּרֶךְ, וֶהֱבִיאוּהוּ בְפֻנְדָּק, וּבַחֲזָרָתָם אָמְרוּ לַפֻּנְדָּקִית אַיֵּה חֲבֵרֵנוּ, אָמְרָה לָהֶם מֵת וּקְבַרְתִּיו, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, וְלֹא תְהֵא כֹהֶנֶת כַּפֻּנְדָּקִית. אָמַר לָהֶם, לִכְשֶׁתְּהֵא פֻּנְדָּקִית נֶאֱמֶנֶת. הַפֻּנְדָּקִית הוֹצִיאָה לָהֶם מַקְלוֹ וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ: \n", | 4.10. "The yevamah shall neither perform halitzah nor be taken in yibbum before three months have passed [since her husband’s death]. Similarly all other women shall be neither be betrothed nor married before three months have passed. Whether they were virgins or non-virgins, whether divorcees or widows, whether married or betrothed. Rabbi Judah said: those who were married may be betrothed [immediately], and those who were betrothed may be married [immediately], with the exception of the betrothed women in Judea, because there the bridegroom was intimate with [his bride]. Rabbi Yose said: all [married] women may be betrothed [immediately] with the exception of the widow because of her mourning.", 6.6. "A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).", 13.2. "Which minor must make the declaration of refusal?Any whose mother or brothers have given her in marriage with her consent. If they gave her in marriage without her consent she need not make any declaration of refusal. Rabbi Hanina ben Antigonus says: Any child who is unable to take care of her token of betrothal need not make any declaration of refusal. Rabbi Eliezer says: The act of a minor has no validity at all, rather [she is to be regarded] as one seduced. The daughter of an Israelite [who was married] to a priest may not eat terumah, and the daughter of a priest [who was married] to an Israelite may eat terumah.", 16.7. "Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him.", |
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| 191. Anon., Sifre Deuteronomy, 16, 160, 328, 343-344, 346, 348, 41, 43, 317 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 174 |
| 192. Anon., Sifre Numbers, 115, 160, 84, 42 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 335 |
| 193. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98 |
| 194. Palestinian Talmud, Moed Qatan, 1.8, 3.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judah (amora) •judah the patriarch Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98 |
| 195. Palestinian Talmud, Bava Metzia, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 196. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 197. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98 |
| 198. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 199. Palestinian Talmud, Eruvin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 200. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 56 |
| 201. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197, 199; Rubenstein (2003), The Culture of the Babylonian Talmud. 174 |
| 202. Palestinian Talmud, Horayot, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judah (amora) •judah the patriarch Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98 |
| 203. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan |
| 204. Palestinian Talmud, Makkot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judah, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 42 |
| 205. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 188 |
| 206. Palestinian Talmud, Bava Qamma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184 |
| 207. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 208. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 209. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98 |
| 210. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 211. Hippolytus, Refutation of All Heresies, 5.8.2, 5.8.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •judah (patriarch) Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 129 |
| 212. Hippolytus, On The Blessings of Issac And Jacob, 72 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •judah (tribe) •mary (mother of jesus), descendant of judah Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73 |
| 213. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 293 |
| 214. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 174 |
| 215. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
216. Anon., Leviticus Rabba, 3.6, 5.1, 5.5, 7.2, 7.6, 11.7, 22.3, 23.4, 26.1, 30.2, 30.13, 31.6, 32.6, 34.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 54; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 294; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 42, 214; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 335, 336, 349; Levine (2005), The Ancient Synagogue, The First Thousand Years, 369, 404, 407, 436, 443, 495, 581; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 108; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 174| 3.6. וֶהֱבִיאָהּ אֶל בְּנֵי אַהֲרֹן (ויקרא ב, ב), תָּנֵי רַבִּי חִיָּא וַאֲפִלּוּ רִבּוֹת, אָמַר רַבִּי יוֹחָנָן (משלי יד, כח): בְּרָב עָם הַדְּרַת מֶלֶךְ. (ויקרא ב, ב): וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, מִסַּלְתָּהּ וְלֹא כָּל סָלְתָּהּ, מִשַּׁמְנָהּ וְלֹא כָּל שַׁמְנָהּ, הֲרֵי שֶׁהֵבִיא מִנְחָתוֹ מִגּוֹלָה מֵאַסְפַּמְיָא וְרָאָה אֶת הַכֹּהֵן שֶׁהִקְמִיץ וְאָכַל אֶת הַשְּׁאָר, אָמַר אוֹי לִי, כָּל הַצַּעַר הַזֶּה שֶׁנִּצְטַעַרְתִּי בִּשְׁבִיל זֶה, וְהַכֹּל מְפַיְּסִין אוֹתוֹ וְאוֹמְרִים לוֹ וּמָה אִם זֶה שֶׁלֹּא נִצְטַעֵר אֶלָּא שְׁנֵי פְּסִיעוֹת בֵּין הָאוּלָם לַמִּזְבֵּחַ זָכָה לֶאֱכֹל, אַתָּה שֶׁנִּצְטַעַרְתָּ כָּל הַצַּעַר הַזֶּה, עַל אַחַת כַּמָּה וְכַמָּה. וְלֹא עוֹד אֶלָּא (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, רַבִּי חֲנִינָא בַּר אַבָּא אֲזַל לְחַד אֲתַר אַשְׁכָּחָא הָדֵין פְּסוּקָא רֹאשׁ סִדְרָא: וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, מַה פָּתַח עֲלָהּ (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד. מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָן מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה שִׁבְטוֹ שֶׁל לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹּא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי מִקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, יא): כָּל זָכָר בִּבְנֵי אַהֲרֹן יֹאכְלֶנָּה. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, אַהֲרֹן זָכָה לְבָנִים בֵּין כְּשֵׁרִים בֵּין פְּסוּלִים, שֶׁנֶּאֱמַר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם, שֶׁהָיָה רוֹדֵף שָׁלוֹם בְּיִשְׂרָאֵל. (מלאכי ב, ה): וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי, שֶׁקִּבֵּל עָלָיו דִּבְרֵי תוֹרָה בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ. מַה תַּלְמוּד לוֹמַר (מלאכי ב, ה): מִפְּנֵי שְׁמִי נִחַת, אָמְרוּ בְּשָׁעָה שֶׁיָּצַק משֶׁה שֶׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן, נִרְתַּע וְנָפַל לַאֲחוֹרָיו, וְאָמַר, אוֹי לִי שֶׁמָּא מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה. הֵשִׁיבָה רוּחַ הַקֹּדֶשׁ וְאָמְרָה לוֹ (תהלים קלג, א ג): הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ וגו' כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד וגו'. מַה הַטַּל אֵין בּוֹ מְעִילָה אַף הַשֶּׁמֶן אֵין בּוֹ מְעִילָה. כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן, וְכִי שְׁנֵי זְקָנִים הָיוּ לְאַהֲרֹן וְאַתְּ אֲמַרְתְּ הַזָּקָן זְקַן, אֶלָּא כֵּיוָן שֶׁרָאָה משֶׁה אֶת הַשֶּׁמֶן יוֹרֵד עַל זְקַן אַהֲרֹן הָיָה שָׂמֵחַ כְּאִלּוּ עַל זְקָנוֹ יָרָד. (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, שֶׁלֹּא אָסַר אֶת הַמֻּתָּר וְלֹא הִתִּיר אֶת הָאָסוּר. בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי, שֶׁלֹּא הִרְהֵר אַחַר דַּרְכֵי הַמָּקוֹם, כְּדֶרֶךְ שֶׁלֹּא הִרְהֵר אָבִינוּ אַבְרָהָם. וְרַבִּים הֵשִׁיב מֵעָוֹן, שֶׁהֵשִׁיב פּוֹשְׁעִים לְתַלְמוּד תּוֹרָה, וְכֵן הוּא אוֹמֵר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ, מַה כְּתִיב בּוֹ בַּסּוֹף (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ וגו'. 5.1. אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן בָּקָר תָּמִים לַה' לְחַטָּאת, זֶה שֶׁאָמַר הַכָּתוּב (איוב לד, כט): וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וגו'. דָּרַשׁ רַבִּי מֵאִיר וְהוּא יַשְׁקִט מֵעוֹלָמוֹ, וְיַסְתֵּר פָּנִים מֵעוֹלָמוֹ, כַּדַּיָּן הַזֶּה שֶׁהוּא מוֹתֵחַ אֶת הַוִּילוֹן מִבִּפְנִים וְאֵינוֹ רוֹאֶה מַה נַּעֲשָׂה מִבַּחוּץ, כָּךְ אָמְרוּ דּוֹר הַמַּבּוּל (איוב כב, יד): עָבִים סֵתֶר לוֹ וגו'. אָמְרוּ לוֹ דַּיֶּךָ מֵאִיר אֶלָּא וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ, נָתַן שַׁלְוָה לְדוֹר הַמַּבּוּל, וּמִי בָּא וְחִיְּבָן, וּמַה שַּׁלְוָה נָתַן לָהֶם (איוב כא, ח): זַרְעָם נָכוֹן לִפְנֵיהֶם עִמָּם וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר לִשְׁלשָׁה יָמִים הָיְתָה אִשָּׁה מֵהֶן מִתְעַבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן, וְנֶאֱמַר לְהַלָּן (שמות יט, טו): הֱיוּ נְכֹנִים לִשְׁלשֶׁת יָמִים, מָה נָכוֹן הָאָמוּר לְהַלָּן שְׁלשָׁה יָמִים, אַף נָכוֹן הָאָמוּר כָּאן לִשְׁלשָׁה יָמִים. וְרַבָּנָן אָמְרֵי לְיוֹם אֶחָד הָיְתָה אִשָּׁה מִתְעַבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן, וְנֶאֱמַר לְהַלָּן נָכוֹן (שמות לד, ב): וֶהְיֵה נָכוֹן לַבֹּקֶר, מָה נָכוֹן הָאָמוּר לְהַלָּן יוֹם אֶחָד, אַף נָכוֹן הָאָמוּר כָּאן יוֹם אֶחָד. וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, שֶׁהָיוּ רוֹאִים בְּנֵיהֶם וּבְנֵי בְנֵיהֶם. (איוב כא, יא): יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם, יָנוֹקֵיהוֹן. אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא קוֹרִין לְיָנוֹקָא עֲוִילָא. (איוב): וְיַלְדֵיהֶם יְרַקֵּדוּן, כְּאִלֵּין שֵׁדַיָא, כְּמָה דְתֵימָא (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, הָא כֵיצַד, כֵּיוָן שֶׁהָיְתָה אַחַת מֵהֶן יוֹלֶדֶת בַּיּוֹם הָיְתָה אוֹמֶרֶת לִבְנָהּ לֵךְ וְהָבֵא לִי צוֹר וַאֲנִי חוֹתֶכֶת אֶת שׁוּרֶךָ, וּכְשֶׁהָיְתָה יוֹלֶדֶת בַּלַּיְלָה הָיְתָה אוֹמֶרֶת לִבְנָהּ לֵךְ וְהַדְלֵק לִי אֶת הַנֵּר וַאֲנִי חוֹתֶכֶת אֶת שׁוּרֶךָ. עוּבְדָא הֲוָה בְּחַד אִתְּתָא דִּילֵידַת בַּלַּיְלָה וְאָמְרָה לִבְרָהּ אֲזֵיל וְאַדְלֵיק לִי בּוֹצִינָא וַאֲנָא קָטַע שׁוּרָךְ, אֲזַל לְמַדְלַק בּוֹצִינָא וּפָגַע לֵיהּ שֵׁדָא שָׂרֵיהוֹן דְּרוּחֲתָא, עִם דְּמִתְעַסְּקִין דֵּין עִם דֵּין קָרָא תַּרְנְגוֹלָא, אֲמַר לֵיהּ אֲזֵיל גְּלוֹג לְאִמְּךָ וֶאֱמֹר לָהּ אִלּוּלֵי דְּקָרָא תַרְנְגוֹלָא הֲוֵינָא קָטֵיל בָּךְ. אֲמַר לֵיהּ אֲזֵיל גְּלוֹג לְאִמָּא דְּאִמָּךְ דְּלָא קְטַעַת אִמִּי שׁוּרִי, דְּאִי קְטַעַת אִמִּי שׁוּרִי הֲוֵינָא קָטֵיל לָךְ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד, מִן הַמַּזִּיקִין. וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם, מִן הַיִּסּוּרִים. וּכְשֶׁהִסְתִּיר פָּנָיו מִי אָמַר לוֹ לֹא עָשִׂיתָ כַּשּׁוּרָה, וּבַמֶּה הִסְתִּיר פָּנָיו מֵהֶן, הֵבִיא עֲלֵיהֶן אֶת מֵי הַמַּבּוּל (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם וגו'. (איוב לד, כט): וְעַל גּוֹי וְעַל אָדָם יָחַד. גּוֹי זֶה דּוֹר הַמַּבּוּל, אָדָם זֶה נֹחַ. יָחַד, הָיָה לוֹ לְהַעֲמִיד אֶת עוֹלָמוֹ מֵאָדָם אֶחָד. יָחַד, הָיָה לוֹ לְהַעֲמִיד אֶת עוֹלָמוֹ מֵאֻמָּה אֶחָת. 5.5. גּוּפָא אִם הַכֹּהֵן הַמָּשִׁיחַ וגו', זֶה שֶׁבְנָא, דִּכְתִיב בֵּיהּ (ישעיה כב, טו): לֶךְ בֹּא אֶל הַסֹּכֵן וגו', אָמַר רַבִּי אֶלְעָזָר כֹּהֵן גָּדוֹל הָיָה, רַבִּי יְהוּדָה אוֹמֵר אֲמַרְכָּל הָיָה. עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר כֹּהֵן גָּדוֹל הָיָה, (ישעיה כב, כא): וְהִלְבַּשְׁתִּיו כֻּתָּנְתֶּךָ. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי דַּהֲוָה אָמַר אֲמַרְכָּל הָיָה (ישעיה כב, כא): וּמֶמְשַׁלְתְּךָ אֶתֵּן בְּיָדוֹ. תָּנֵי רַבִּי חִיָּא לָמָּה הוּא קוֹרֵא אוֹתוֹ אֲמַרְכָּל, שֶׁהָיָה מַר לַכֹּל. אָמַר רַבִּי בֶּרֶכְיָה מִן הֲדָא סִכְנִין הֲוָה, וְעָלָה וְנִתְמַנָּה קוֹמִיס אִיסְפִּיסְרִיאָן בְּבֵית הַמִּקְדָּשׁ, הוּא שֶׁהַנָּבִיא מְקַנְתְּרוֹ וְאוֹמֵר (ישעיה כב, טז): מַה לְּךָ פֹה וּמִי לְךָ פֹה כִּי חָצַבְתָּ לְךָ פֹּה קָבֶר, אָמַר לוֹ גָּלוֹיֵי בַּר גָּלוֹיֵי אֵיזֶה כֹּתֶל בָּנִיתָ כָּאן, אֵיזֶה עַמּוּד הֶעֱמַדְתָּ כָּאן, אֲפִלּוּ אֵיזֶה מַסְמֵר קָבַעְתָּ כָּאן. מִכָּאן אָמַר רַבִּי אֶלְעָזָר צָרִיךְ אָדָם שֶׁיִּהְיֶה לוֹ מַסְמֵר אוֹ יָתֵד קָבוּעַ בְּבֵית הַקְּבָרוֹת, כְּדֵי שֶׁיִּזְכֶּה וְיִקָּבֵר בְּאוֹתוֹ מָקוֹם. כִּי חָצַבְתָּ לְךָ פֹּה קָבֶר, עֲשָׂאוֹ כְּמִין שׁוֹבָךְ וְנָתַן קִבְרוֹ עָלָיו. (ישעיה כב, טז): חֹצְבִי מָרוֹם קִבְרוֹ, רַבִּי שְׁמוּאֵל בְּשֵׁם מַר עוּקְבָן אָמַר, מִמָּרוֹם נֶחְצַב עָלָיו שֶׁלֹּא תִהְיֶה לוֹ קְבוּרָה בְּאֶרֶץ יִשְׂרָאֵל, (ישעיה כב, טז): חֹקְקִי בַּסֶּלַע מִשְׁכָּן לוֹ. (ישעיה כב, יז): הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר, טִלְטוּל אַחַר טִלְטוּל, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּהָדֵין תַּרְנְגוֹלָא דַּהֲוָה גָּלֵה וְאָזַל מִן אֲתַר לַאֲתַר, (ישעיה כב, יז): וְעֹטְךָ עָטֹה, שֶׁלָּקָה בְּצָרַעַת, כְּמָה דְתֵימָא (ויקרא יג, מה): וְעַל שָׂפָם יַעְטֶה. (ישעיה כב, יח): צָנוֹף יִצְנָפְךָ צְנֵפָה, גָּלוּת בָּתַר גָּלוּת. (ישעיה כב, יח): כַּדּוּר, מָה הַכַּדּוּר הַזֶּה שֶׁמִּתְלַקֵּט בַּיָּדַיִם וְאֵין מַגִּיעַ לָאָרֶץ כָּךְ הוּא, (ישעיה כב, יח): אֶל אֶרֶץ רַחֲבַת יָדָיִם, זוֹ (עזרא ח, יז): כָסִפְיָא. (ישעיה כב, יח): שָׁמָּה תָמוּת וְשָׁמָּה מַרְכְּבוֹת כְּבוֹדֶךָ, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דַּהֲוָה אָמַר כֹּהֵן גָּדוֹל הָיָה, שֶׁהָיָה נֶהֱנֶה מִן הַקָּרְבָּנוֹת. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי דְּהוּא אָמַר אֲמַרְכָּל הָיָה, שֶׁהָיָה נֶהֱנֶה מִן הַהֶקְדֵּשׁוֹת. (ישעיה כב, יח): קְלוֹן בֵּית אֲדֹנֶיךָ, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר שֶׁהָיָה כֹּהֵן גָּדוֹל, שֶׁהָיָה מְבַזֶּה אֶת הַקָּרְבָּנוֹת, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי שֶׁאָמַר אֲמַרְכָּל הָיָה, שֶׁהָיָה מְבַזֶּה אֶת שְׁנֵי אֲדוֹנָיו, וְאֵיזֶה זֶה יְשַׁעְיָהוּ וְחִזְקִיָּהוּ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מֶה עָשׂוּ שֶׁבְנָא וְיוֹאָח, נָטְלוּ אִגֶּרֶת וּכְתָבוּהָ וּתְחָבוּהָ בְּחֵץ וְהוֹשִׁיטוּהָ בְּעַד הַחַלּוֹן וּנְתָנוּהָ לְסַנְחֵרִיב, מַה כָּתְבוּ בָהּ אָנוּ וְכָל בְּנֵי יִשְׂרָאֵל מְבַקְּשִׁים לְהַשְּׁלִים לָךְ, יְשַׁעְיָה וְחִזְקִיָּה אֵין מְבַקְּשִׁים לְהַשְּׁלִים לָךְ. וְהוּא שֶׁצָּפָה דָּוִד בְּרוּחַ הַקֹּדֶשׁ וְאָמַר (תהלים יא, ב): כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת, זֶה שֶׁבְנָא וְיוֹאָח, (תהלים יא, ב): כּוֹנְנוּ חִצָּם עַל יֶתֶר, עַל מָתְחֵי גִירָא. (תהלים יא, ב): לִירוֹת בְּמוֹ אֹפֶל לְיִשְׁרֵי לֵב, לִשְׁנֵי יִשְׁרֵי לֵב, וְאֵיזֶה זֶה יְשַׁעְיָה וְחִזְקִיָּה. 7.2. זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וגו' (תהלים נא, יט), זַבְדִּי בֶּן לֵוִי וְרַבִּי יוֹסֵי בֶּן פֶּטְרָס וְרַבָּנָן, חַד אָמַר, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי כָּבַשְׁתִּי אֶת יִצְרִי וְעָשִׂיתִי תְּשׁוּבָה לְפָנֶיךָ, אִם אַתָּה מְקַבְּלֵנִי בִּתְשׁוּבָה הֲרֵי יוֹדֵעַ אֲנִי שֶׁשְּׁלֹמֹה בְּנִי עוֹמֵד וּבוֹנֶה אֶת בֵּית הַמִּקְדָּשׁ וּבוֹנֶה אֶת הַמִּזְבֵּחַ וּמַקְטִיר עָלָיו אֶת הַקָּרְבָּנוֹת שֶׁבַּתּוֹרָה, מִן הָדֵין קְרָיָא: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה. וָחֳרָנָא אָמַר מִנַיִן לְמִי שֶׁהוּא עוֹשֶׂה תְּשׁוּבָה שֶׁמַּעֲלִין עָלָיו כְּאִלּוּ עָלָה לִירוּשָׁלַיִם וּבָנָה אֶת בֵּית הַמִּקְדָּשׁ וּבָנָה אֶת הַמִּזְבֵּחַ וּמַקְרִיב עָלָיו כָּל הַקָּרְבָּנוֹת שֶׁבַּתּוֹרָה, מִן הָדֵין קְרָיָא: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה, וְרַבָּנִין אָמְרֵי מִנַּיִן לְעוֹבֵר לִפְנֵי הַתֵּבָה שֶׁצָּרִיךְ לְהַזְכִּיר עֲבוֹדָה וְקָרְבָּנוֹת וְלָשֹׁחַ, מִן הֲדָא בִּרְכָתָא, רְצֵה אֱלֹהֵינוּ שְׁכֹן בְּצִיּוֹן מְהֵרָה יַעַבְדוּךָ בָּנֶיךָ. אִית דְּבָעֵי מַשְׁמַעְנָא מִן הֲדָא, זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה. אָמַר רַבִּי אַבָּא בַּר יוּדָן כָּל מַה שֶׁפָּסַל הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְהֵמָה הִכְשִׁיר בְּאָדָם, פָּסַל בִּבְהֵמָה (ויקרא כב, כב): עֲוֶרֶת אוֹ שָׁבוּר אוֹ חָרוּץ אוֹ יַבֶּלֶת, וְהִכְשִׁיר בְּאָדָם (תהלים נא, יט): לֵב נִשְׁבָּר וְנִדְכֶּה. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי הַהֶדְיוֹט הַזֶּה אִם מְשַׁמֵּשׁ הוּא בְּכֵלִים שְׁבוּרִים גְּנַאי הוּא לוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלֵי תַּשְׁמִישׁוֹ שְׁבוּרִים, שֶׁנֶּאֱמַר (תהלים לד, יט): קָרוֹב ה' לְנִשְׁבְּרֵי לֵב, (תהלים קמז, ג): הָרוֹפֵא לִשְׁבוּרֵי לֵב, (ישעיה נז, טו): וְאֶת דַּכָּא וּשְׁפַל רוּחַ. זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב נִשְׁבָּר, רַבִּי אַבָּא בַּר יוּדָן בְּשֵׁם רַבִּי יוּדָא בַּר רַבִּי סִימוֹן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּמִּדְבָּר, וּבָא אוֹהֲבוֹ וְכִבְּדוֹ בְּכַלְכָּלָה אַחַת שֶׁל תְּאֵנִים וְחָבִית אַחַת שֶׁל יַיִן, אָמַר לוֹ זֶה כִּבּוּד גָּדוֹל, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ לְפִי שָׁעָה כִּבַּדְתִּיךָ, אֲבָל כְּשֶׁאַתָּה נִכְנַס לְתוֹךְ פָּלָטִין שֶׁלְךָ, אַתָּה רוֹאֶה כַּמָּה אֲנִי מְכַבְּדֶךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה, אָמְרוּ לְפָנָיו רִבּוֹן הָעוֹלָמִים לְפִי שָׁעָה הִקְרַבְנוּ לְפָנֶיךָ, אֲבָל לִכְשֶׁתֵּיטִיב (תהלים נא, כ כא): בִּרְצוֹנְךָ אֶת צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלָיִם, אָז תַּחְפֹּץ זִבְחֵי צֶדֶק עֹלָה וְכָלִיל. 7.6. אָמַר רַבִּי לֵוִי נִימוּס וְקִלּוּסִים הוּא, שֶׁכָּל הַמִּתְגָּאֶה אֵינוֹ נִדּוֹן אֶלָּא בָּאֵשׁ, שֶׁנֶּאֱמַר: הִוא הָעֹלָה עַל מוֹקְדָה. דּוֹר הַמַּבּוּל עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (איוב כא, טו): מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וגו', לֹא נִדּוֹנוּ אֶלָּא בָאֵשׁ, שֶׁנֶּאֱמַר (איוב ו, יז): בְּעֵת יְזֹרְבוּ נִצְמָתוּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי זְרִיבָתָן לַחֲלוּטִין הָיְתָה, כְּמָה דְאַתְּ אָמֵר (ויקרא כה, ל): לַצְּמִיתֻת לַקֹּנֶה. (איוב ו, יז): בְּחֻמּוֹ נִדְעֲכוּ מִמְּקוֹמָם, מַהוּ בְּחֻמּוֹ, בְּרוֹתְחִין. אָמַר רַבִּי יוֹחָנָן כָּל טִפָּה וְטִפָּה שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא עַל דּוֹר הַמַּבּוּל הָיָה מַרְתִּיחָהּ בְּתוֹךְ גֵּיהִנֹּם, הֲדָא הוּא דִכְתִיב: בְּחֻמּוֹ נִדְעֲכוּ מִמְקוֹמָם. סְדוֹמִיִּים עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ נְשַׁכַּח אֶת הָרֶגֶל מִבֵּינֵינוּ, כְּמָה דִכְתִיב (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר וגו', לֹא נִדּוֹנוּ אֶלָּא בָאֵשׁ (בראשית יט, כד): וַה' הִמְטִיר עַל סְדֹם. פַּרְעֹה הָרָשָׁע עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ, לֹא נִדּוֹן אֶלָּא בָאֵשׁ (שמות ט, כד): וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת וגו'. סִיסְרָא הָרָשָׁע עַל יְדֵי שֶׁנִּתְגָּאֶה וְלָחַץ אֶת יִשְׂרָאֵל, כְּמָה דִכְתִיב (שופטים ד, כ): וְהוּא לָחַץ אֶת בְּנֵי יִשְׂרָאֵל בְּחָזְקָה, מַהוּ בְּחָזְקָה, אָמַר רַבִּי יִצְחָק בְּחֵרוּפִין וּבְגִדּוּפִין, לֹא נִדּוֹן אֶלָּא בָאֵשׁ (שופטים ה, כ): הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחָמוּ וגו'. סַנְחֵרִיב עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת וגו', לֹא נִדּוֹן אֶלָּא בָאֵשׁ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד וגו'. נְבוּכַדְנֶצַר עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (דניאל ג, טו): וּמַן הוּא אֱלָהּ דִּי יְשֵׁיזְבִנְכוֹן מִן יְדָי, לֹא נִדּוֹן אֶלָּא בָאֵשׁ, (דניאל ג, כב): קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא, מַלְכוּת הָרְשָׁעָה עַל יְדֵי שֶׁהִיא מְחָרֶפֶת וּמְגַדֶּפֶת וְאוֹמֶרֶת (תהלים עג, כה): מִי לִי בַשָּׁמָיִם, אֵינָהּ נִידוֹנֵית אֶלָּא בָאֵשׁ (דניאל ז, יא): חָזֵה הֲוֵית עַד דִי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא, אֲבָל יִשְׂרָאֵל שֶׁהֵם נִבְזִין וּשְׁפָלִים בָּעוֹלָם הַזֶּה אֵינָן מִתְנַחֲמִין אֶלָּא בָאֵשׁ, שֶׁנֶּאֱמַר (זכריה ב, ט): וַאֲנִי אֶהְיֶה לָהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב. 11.7. רַבִּי תַּנְחוּמָא וְרַבִּי חִיָּא אָמְרִין וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר הַמּוֹדָעִי, הַמִּדְרָשׁ הַזֶּה עָלָה בְּיָדֵינוּ מִן הַגּוֹלָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי בִּימֵי אֵינוֹ אֶלָּא צָרָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן וַחֲמִשָּׁה הֵן (בראשית יד, א): וַיְהִי בִּימֵי אַמְרָפֶל, מַה צָּרָה הָיְתָה שָׁם, (בראשית יד, ב): עָשׂוּ מִלְחָמָה וגו', מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁנִּכְנַס לַמְדִינָה בִּשְׁבִילוֹ הָיָה הַמֶּלֶךְ נִזְקָק בַּמְּדִינָה, בָּאוּ בַּרְבָּרִיִּים נִזְדַּוְּוגוּ לוֹ, וְכֵיוָן שֶׁבָּאוּ וְנִזְדַּוְּוגוּ אָמְרוּ הַכֹּל וַוי שֶׁאֵין הַמֶּלֶךְ נִזְקָק לַמְּדִינָה כְּמוֹ שֶׁהָיָה, כָּךְ אַבְרָהָם אוֹהֲבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה, וּכְתִיב בּוֹ (בראשית יב, ג): וְנִבְרְכוּ בְךָ, וּבִשְׁבִילוֹ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָק לְכָל הָעוֹלָם כֻּלּוֹ, בָּאוּ כַּשְׂדִּיִים וְנִזְדַּוְּוגוּ לוֹ, אָמְרוּ וַוי שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָק בְּעוֹלָמוֹ כְּמוֹת שֶׁהָיָה, הֲדָא הוּא דִכְתִיב (בראשית יד, ז): וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל עֵין מִשְׁפָּט הִוא קָדֵשׁ. אָמַר רַבִּי חִיָּא לֹא בִּקְּשׁוּ לְהִזְדַּוֵּג אֶלָּא לְתוֹךְ גַלְגַּל עֵינוֹ שֶׁל עוֹלָם, עַיִן שֶׁעָשְׂתָה מִדַּת הַדִּין בָּעוֹלָם בִּקְשׁוּ לְסוֹתְמָהּ [לסמותה]. הִוא קָדֵשׁ. אָמַר רַבִּי אַחָא הוּא כְּתִיב, הוּא שֶׁקִּדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְיָרַד לְכִבְשַׁן הָאֵשׁ. כֵּיוָן שֶׁבָּאוּ הַמְלָכִים וְנִזְדַּוְּגוּ לוֹ, הִתְחִילוֹ צוֹוְחִין וַוי וַוי, וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ. (ישעיה ז, א): וַיְהִי בִּימֵי אָחָז בֶּן יוֹתָם, מַה צָּרָה הָיְתָה, (ישעיה ט, יא): אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר וגו', מָשָׁל לְמֶלֶךְ שֶׁמָּסַר אֶת בְּנוֹ לְפַדְגוֹג וְהָיָה הַפַּדְגוֹג שׂוֹנֵא אוֹתוֹ, אָמַר אִם אֲנִי הוֹרֵג אוֹתוֹ עַכְשָׁיו נִמְצֵאתִי מְחַיֵּיב רֹאשִׁי לַמֶּלֶךְ, אֶלָּא הֲרֵינִי מוֹשֵׁךְ אֶת יוֹנַקְתּוֹ מִמֶּנּוּ וְהוּא מֵת מֵאֵלָיו, כָּךְ אָמַר אָחָז אִם אֵין גְּדָיִים אֵין תְּיָשִׁים, אִם אֵין תְּיָשִׁים אֵין צֹאן, אִם אֵין צֹאן אֵין רוֹעֶה, אִם אֵין רוֹעֶה אֵין עוֹלָם. כָּךְ אָמַר אָחָז, אִם אֵין קְטַנִּים אֵין תַּלְמִידִים, אִם אֵין תַּלְמִידִים אֵין חֲכָמִים, אִם אֵין חֲכָמִים אֵין תּוֹרָה, אִם אֵין תּוֹרָה אֵין בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, אִם אֵין בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ בָּעוֹלָם. מֶה עָשָׂה עָמַד וְנָעַל בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, הֲדָא דִכְתִיב (ישעיה ח, טז): צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, לָמָּה נִקְרָא שְׁמוֹ אָחָז, שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. רַבִּי יַעֲקֹב בְּשֵׁם רַבִּי אַחָא אָמַר, שְׁמַעְתְּ לָהּ מִן הֲדָא (ישעיה ח, יז): וְחִכִּיתִי לַה' הַמַּסְתִּיר פָּנָיו וגו', אֵין לְךָ שָׁעָה קָשָׁה כְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר בָהּ (דברים לא, יח): וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, מֵאוֹתָהּ שָׁעָה (ישעיה ח, יז): וְקִוֵּיתִי לוֹ, (דברים לא, כא): כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ, וּמַה הוֹעִיל לוֹ (ישעיה ח, יח): הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן לִי ה', וְכִי יְלָדָיו הָיוּ וַהֲלוֹא תַּלְמִידָיו הָיוּ, אֶלָּא מִכָּאן לְתַלְמִידוֹ שֶׁל אָדָם שֶׁנִּקְרָא בְּנוֹ. כֵּיוָן שֶׁרָאוּ הַכֹּל שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, הִתְחִילוּ הַכֹּל צוֹוְחִין וַוי וַוי, וַיְהִי בִּימֵי אָחָז. (ירמיה א, ג): וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן יֹאשִׁיָּהוּ, מַה צָּרָה הָיְתָה שָׁם, (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ, מָשָׁל לִכְתָבִין שֶׁל מֶלֶךְ שֶׁנִּכְנְסוּ לַמְּדִינָה וְכָל מְדִינָה וּמְדִינָה שֶׁהָיוּ כְּתָבִין מַגִּיעִין הָיוּ בְּנֵי הַמְּדִינָה עוֹמְדִין עַל רַגְלֵיהֶן וּפָרְעִין אֶת רָאשֵׁיהֶן וְקוֹרְאִין אוֹתָם בְּאֵימָה בְּיִרְאָה בִּרְתֵת בְּזִיעַ, וְכֵיוָן שֶׁנִּכְנְסוּ לִמְדִינָתוֹ שֶׁל מֶלֶךְ, עָמְדוּ וְקָרְעוּ אוֹתָן וְשָׂרְפוּ אוֹתָן, אָמְרוּ אוֹי לָנוּ כְּשֶׁיַּרְגִּישׁ הַמֶּלֶךְ בְּכָךְ, הֲדָא הוּא דִכְתִיב (ירמיה לו, כג): וַיְהִי כִּקְרוֹא יְהוּדִי שָׁלשׁ דְּלָתוֹת וְאַרְבָּעָה וגו', וְכֵיוָן שֶׁהִגִּיעַ לַפָּסוּק הַחֲמִשִּׁי (איכה א, ה): הָיוּ צָרֶיהָ לְרֹאשׁ (ירמיה לו, כג): יִקְרָעֶהָ בְּתַעַר הַסֹּפֵר וְהַשְּׁלֵךְ אֶל הָאֵשׁ אֲשֶׁר אֶל הָאָח, כֵּיוָן שֶׁרָאוּ כֵּן הִתְחִילוּ צוֹוְחִין וַוי וַוי, וַיְהִי בִּימֵי יְהוֹיָקִים. (אסתר א, א): וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ, מַה צָּרָה הָיְתָה שָׁם, שֶׁגָּזַר (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ כֶּרֶם וְנִזְדַּוְּגוּ לוֹ שְׁלשָׁה שׂוֹנְאִים, הִתְחִיל אֶחָד מְקַטֵּף בָּעוֹלֵלוֹת, וְאֶחָד הִתְחִיל לְזַנֵּב בָּאֶשְׁכֹּלוֹת, וְאֶחָד מְעַקֵּר בַּגְּפָנִים. פַּרְעֹה הִתְחִיל מְקַטֵּף בָּעוֹלֵלוֹת, הֲדָא הוּא דִכְתִיב (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד. נְבוּכַדְנֶצַּר הִתְחִיל מְזַנֵּב בָּאֶשְׁכֹּלוֹת, הֲדָא הוּא דִכְתִיב (מלכים ב כד, טז): הֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה וְרַבָּנָן, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה אָמַר חָרָשׁ אֶלֶף וּמַסְגֵּר אֶלֶף. וְרַבָּנָן אָמְרִין זֶה וָזֶה אָלֶף. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר אֵלּוּ תַּלְמִידֵי חֲכָמִים. רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר אֵלּוּ הַבּוֹלְיוּתוּס. וְרַבָּנָן אָמְרֵי אֵלּוּ הַיּוֹעֲצִים. הָמָן הָרָשָׁע הִתְחִיל לְעַקֵּר בַּגְּפָנִים וּבִקֵּשׁ לְקַעְקֵעַ בֵּיצָתָן שֶׁל יִשְׂרָאֵל, בָּעָא לְמִזְבַּן בְּכָל בֵּיעָתָא, הֲדָא הוּא דִכְתִיב (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד, וְכֵיוָן שֶׁרָאוּ הַכֹּל אֲחַשְׁוֵרוֹשׁ מוֹכֵר וְהָמָן לוֹקֵחַ, הִתְחִילוּ הַכֹּל צוֹוְחִין וַוי וַוי, וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ. (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים, מַה צָּרָה הָיְתָה שָׁם (רות א, א): וַיְהִי רָעָב בָּאָרֶץ, מָשָׁל לִמְדִינָה שֶׁהָיְתָה חַיֶּבֶת לִיפָס לַמֶּלֶךְ, וְשָׁלַח הַמֶּלֶךְ גַּבָּאי טַמְיוֹן לִגְבּוֹת, מֶה עָשׂוּ בְּנֵי הַמְדִינָה עָמְדוּ וְתָלוּ אוֹתוֹ וְגָבוּ אוֹתוֹ, אָמְרוּ וַוי כְּשֶׁיַּרְגִּישׁ הַמֶּלֶךְ בַּדְּבָרִים הַלָּלוּ מַה שֶּׁשְּׁלוּחוֹ שֶׁל מֶלֶךְ מְבַקֵּשׁ לַעֲשׂוֹת לָנוּ עָשִׂינוּ לוֹ. כָּךְ כְּשֶׁהָיָה אֶחָד מִיִּשְׂרָאֵל עוֹשֶׂה דָּבָר שֶׁלֹּא כַּהֹגֶן הָיוּ מוֹלִיכִין אוֹתוֹ אֵצֶל הַדַּיָּן, מַה שֶּׁהַדַּיָּן צָרִיךְ לַעֲשׂוֹת לַנִּשְׁפָּט הָיָה הַנִּשְׁפָּט עוֹשֶׂה לַדַּיָּן, אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם מְבַזִּין אֶת שׁוֹפְטֵיכֶם, הִנְנִי מֵבִיא עֲלֵיכֶם דָּבָר שֶׁאִי אַתֶּם יְכוֹלִין לַעֲמֹד בּוֹ, וְאֵיזֶה זֶה, רָעָב, וַיְהִי רָעָב בָּאָרֶץ, שִׁמְעוֹן בַּר רַב אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי מְשַׁמֵּשׁ צָרָה וְשִׂמְחָה, אִם צָרָה אֵין צָרָה כַּיּוֹצֵא בָּהּ, אִם שִׂמְחָה אֵין שִׂמְחָה כַּיּוֹצֵא בָּהּ, אָתָא רַבִּי יִשְׁמָעֵאל עָבְדָהּ פַּלְגָא, כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי אֵין שִׂמְחָה, וְהָיָה אֵין צָרָה, אֵיתִיבוּן (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה לְפִי שֶׁלֹּא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹתוֹ הָאוֹר, דְּאָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אוֹר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיוֹם רִאשׁוֹן אָדָם צוֹפֶה וּמַבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דוֹר אֱנוֹשׁ וּמַעֲשֵׂה דוֹר הַמַּבּוּל שֶׁהֵן מְקֻלְקָלִין, עָמַד וּגְנָזוֹ מֵהֶן, הֲדָא הוּא דִכְתִיב (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם, וְהֵיכָן גְּנָזוֹ, בַּגַּן עֵדֶן, שֶׁנֶּאֱמַר (תהלים צז, טו): אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה, אֵיתִיבוּן (בראשית א, ה): וַיְהִי עֶרֶב וגו', אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּיוֹם רִאשׁוֹן עָתִיד לִכְלוֹת, הֲדָא הוּא דִכְתִיב (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ וגו'. אֵיתִיבוּן (בראשית א, ח) (בראשית א, יג) (בראשית א, יט) (בראשית א, כג) (בראשית א, לא): וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, שְׁלִישִׁי, רְבִיעִי, חֲמִישִׁי, הַשִּׁשִּׁי, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִין עֲשִׂיָּה, הַחִטִּין צְרִיכִין לִטְחֹן, הַחַרְדָּל צָרִיךְ לְמַתְקָהּ, וְתוּרְמוּסִין צְרִיכִין לְהַמְתִּיק. אֵיתִיבוּן (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁמִּתּוֹךְ כָּךְ נִזְדַּמְּנָה לוֹ אוֹתָהּ רְשָׁעָה. אֵיתִיבוּן (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁבְּאוֹתוֹ הַיּוֹם מֵתוּ נָדָב וַאֲבִיהוּא. אֵיתִיבוּן (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁבּוֹ בַּיּוֹם שֶׁנִּבְנָה בִּנְיָנוֹ שֶׁל בַּיִת נִגְנָז. אֵיתִיבוּן (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁנֶּהֱרַג יָאִיר שֶׁשָּׁקוּל כְּרֻבָּהּ שֶׁל סַנְהֶדְּרִין, שֶׁנֶּאֱמַר (יהושע ז, ה): וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי כִּשְׁלשִׁים וְשִׁשָּׁה אִישׁ, שְׁלשִׁים וְשִׁשָּׁה אֵין כְּתִיב כָּאן, אֶלָּא כִּשְׁלשִׁים וְשִׁשָּׁה אִישׁ, אָמַר רַבִּי יוּדָן זֶה יָאִיר בֶּן מְנַשֶּׁה שֶׁשָּׁקוּל כְּרֻבָּהּ שֶׁל סַנְהֶדְּרִין. אֵיתִיבוּן (שמואל א יח, יד): וַיְהִי דָוִד לְכָל דְּרָכָיו מַשְׂכִּיל וַה' עִמּוֹ, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁכָּתוּב בּוֹ (שמואל א יח, ט): וַיְהִי שָׁאוּל עוֹיֵן אֶת דָּוִד. אֵיתִיבוּן (שמואל ב ז, א): וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ, אָמַר לָהֶן אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁבְּאוֹתוֹ הַיּוֹם בָּא נָתָן הַנָּבִיא וְאָמַר לוֹ (מלכים א ח, יט): רַק אַתָּה לֹא תִבְנֶה הַבָּיִת. אֲמַרִין לֵיהּ אַמְרִינַן דִּילָן אֱמֹר דִּילָךְ, אָמַר לָהֶם (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וגו'. (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים וגו'. (תהלים א, ג): וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם. (מיכה ה, ו): וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם. מְתִיבִין לֵיהּ וְהָא כְתִיב (ירמיה לח, כח): וְהָיָה כַּאֲשֶׁר נִלְכְּדָה יְרוּשָׁלַיִם, אָמַר לָהֶן אַף הִיא אֵינָהּ צָרָה, שֶׁבּוֹ בַּיּוֹם נָטְלוּ יִשְׂרָאֵל אִיפּוֹפָסִין עַל עֲווֹנוֹתֵיהֶם, דְּאָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי נַחְמָן אִיפּוֹפָסִין שְׁלֵמָה נָטְלוּ יִשְׂרָאֵל עַל עֲוֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (איכה ד, כב): תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ. 22.3. דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּבִיאִים אִם אֵין אַתֶּם עוֹשִׂין שְׁלִיחוּתִי יֵשׁ לִי שְׁלוּחִין, הֱוֵי: וְיִתְרוֹן אֶרֶץ וגו', בַּכֹּל אֲנִי עוֹשֶׂה שְׁלִיחוּתִי. אָמַר רַבִּי אַחָא בַּכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ אֲפִלּוּ עַל יְדֵי נָחָשׁ אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ וַאֲפִלּוּ עַל יְדֵי עַקְרָב וַאֲפִלּוּ עַל יְדֵי יַתּוּשׁ, טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְיָדוֹ וְגִדֵּר אֶת הַפָּרֹכֶת, וְנָטַל שְׁתֵּי זוֹנוֹת וְהִצִּיעַ סֵפֶר תּוֹרָה תַּחְתֵּיהֶן וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצְאָה חַרְבּוֹ מְלֵאָה דָּם. מַאן דְּאָמַר מִדַּם הַקָּרְבָּנוֹת, וּמַאן דְּאָמַר מִן דַם פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. הִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעְלָה, אָמַר לָא דָמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בַּמִּדְבָּר וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. מֶה עָשָׂה כִּנֵּס כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וְנָתַן לְתוֹךְ גַּרְגּוּתְנִי אַחַת וְיָרַד לוֹ לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מָחָא נַחְשׁוֹלָא בְּיַמָּא, אָמַר דּוֹמֶה לִי שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ זֶה אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶם אֶלָּא בַּמַּיִם, וְכֵן דּוֹר הַמַּבּוּל, וְכֵן פַּרְעֹה וְחֵילוֹ, אַף אֲנִי כֵּיוָן שֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי וְעַכְשָׁיו לְכָאן קְדָמָנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ בִּבְרִיָה פְּחוּתָה מִמַּה שֶּׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית אֲנִי פּוֹרֵעַ מִמְךָ, מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם וְעָמַד מִזַעְפּוֹ, כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל בְּנֵי רוֹמִי וְקִלְסוּהוּ, נְקִיטָא בַּרְבָּרַיָיא, מִיָּד הֵסִיקוּ לוֹ אֶת הַמֶּרְחָץ וְנִכְנַס וְרָחַץ, כֵּיוָן שֶׁיָּצָא מָזְגוּ לוֹ כַּסָּא דְחַמְרָא וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יַתּוּשׁ אֶחָד וְנִכְנַס לְתוֹךְ חָטְמוֹ, וְהָיָה אוֹכֵל וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְמֹחוֹ, הִתְחִיל מְנַקֵּר אֶת מֹחוֹ, אָמַר קִרְאוּ לָרוֹפְאִים וִיפַצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלוֹהַּ שֶׁל אֻמָּה זוֹ נִפְרַע מֵאוֹתוֹ הָאִישׁ, מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ אֶת מֹחוֹ וּמָצְאוּ בוֹ כְּמוֹ גּוֹזָל בֶּן יוֹנָה, וְהָיָה בּוֹ מִשְׁקַל שְׁתֵּי לִטְרָאוֹת, אָמַר רַבִּי אֶלְעָזָר בְּרַַבִּי יוֹסֵי תַּמָּן הֲוֵינָא וְיַהֲבִין גּוֹזָלָא מִן דֵּין סִטְרָא וְתַרְתֵּין לִיטְרַיָא מִן דֵּין סִטְרָא וְתָקַל חַד כָּל קֳבֵל חַד, וּנְטָלוּהוּ וּנְתָנוּהוּ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַאן דַּהֲוָה הָדֵין שָׁנֵי הֲוָה הָדֵין שָׁנֵי, פָרַח יַתּוּשָׁא פָּרַח נִשְׁמָתָא דְּטִיטוּס הָרָשָׁע. 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. 26.1. אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן (ויקרא כא, א), רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי פָּתַח (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת, אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת אִמְרוֹת בָּשָׂר וָדָם אֵינָן אֲמָרוֹת טְהוֹרוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם נִכְנַס לִמְדִינָה כָּל בְּנֵי הַמְּדִינָה מְקַלְּסִין אוֹתוֹ וְעָרַב לוֹ קִלּוּסָן, אָמַר לָהֶם לְמָחָר אֲנִי בּוֹנֶה לָכֶם דִּימוֹסִיאוֹת וּמֶרְחֲצָאוֹת, לְמָחָר אֲנִי מַכְנִיס לָכֶם אַמָּה שֶׁל מַיִם, יָשַׁן לוֹ וְלֹא עָמַד, הֵיכָן הוּא וְהֵיכָן אִמְרוֹתָיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, לָמָּה הוּא אֱמֶת אָמַר רַבִּי אָבִין (ירמיה י, י): שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, אֲמָרוֹת טְהֹרוֹת רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן, וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר, וְרַבִּי יַעֲקֹב דִּכְפַר חָנִין, וְאָמְרִין לָהּ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹנֶה אוֹתִיּוֹת וְלֹא הוֹצִיא דָּבָר מְגֻנֶּה מִפִּיו, שֶׁנֶּאֱמַר (בראשית ז, ח): מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה, וּבְמָקוֹם אַחֵר עִקֵּם שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה כְּדֵי שֶׁלֹּא לְהוֹצִיא דָּבָר שֶׁל טֻמְאָה מִתּוֹךְ פִּיו, הֲדָא הוּא דִכְתִיב (בראשית ז, ב): מִכֹּל הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה, [הטמאה] [אשר טמאה היא] אֵינוֹ אוֹמֵר, אֶלָּא אֲשֶׁר לֹא טְהֹרָה הִוא, אָמַר רַבִּי יוּדָן בֶּן מְנַשֶּׁה אַף כְּשֶׁבָּא לִפְתֹּחַ לָהֶם בְּסִימָנֵי בְּהֵמָה טְמֵאָה, לֹא פָּתַח אֶלָּא בְּטַהֲרָה, (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה הוּא, אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַעֲלֵה גֵרָה, (ויקרא יא, ה): אֶת הַשָּׁפָן כִּי לֹא מַפְרִיס פַּרְסָה הוּא אֵינוֹ אוֹמֵר, אֶלָּא כִּי מַעֲלֵה גֵרָה, וְכֵן הָאַרְנֶבֶת וְכֵן הַחֲזִיר. 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.13. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן פָּזִי פָּתַח (משלי ד, י): שְׁמַע בְּנִי וְקַח אֲמָרָי, הַרְבֵּה קִיחוֹת צִוִּיתִי אֶתְכֶם בִּשְׁבִיל לְזַכּוֹתְכֶם, אָמַרְתִּי אֲלֵיכֶם (במדבר יט, ב): וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה, שֶׁמָּא בִּשְׁבִילִי, אֶלָּא בִּשְׁבִילְכֶם לְטַהֵר אֶתְכֶם, דִּכְתִיב (במדבר יט, יט): וְהִזָּה הַטָּהֹר עַל הַטָּמֵא. אָמַרְתִּי לָכֶם (שמות כה, ב): וְיִקְחוּ לִי תְּרוּמָה, בִּשְׁבִיל שֶׁאָדוּר בֵּינֵיכֶם. (שמות כה, ה): וְעָשׂוּ לִי מִקְדָּשׁ, כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא קְחוּ אוֹתִי וְאָדוּ |
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