1. Septuagint, Tobit, 1.9, 4.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
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2. Hebrew Bible, Psalms, 136.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 290, 568| 136.13. "לְגֹזֵר יַם־סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדּוֹ׃", | 136.13. "To Him who divided the Red Sea in sunder, For His mercy endureth for ever;", |
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3. Hebrew Bible, Proverbs, 8.15-8.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 318, 567| 8.15. "בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃", 8.16. "בִּי שָׂרִים יָשֹׂרוּ וּנְדִיבִים כָּל־שֹׁפְטֵי צֶדֶק׃", | 8.15. "By me kings reign, And princes decree justice.", 8.16. "By me princes rule, And nobles, even all the judges of the earth.", |
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4. Hebrew Bible, Numbers, 1.16, 1.18, 1.44, 27.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 295, 296, 302, 325| 1.16. "אֵלֶּה קריאי [קְרוּאֵי] הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם רָאשֵׁי אַלְפֵי יִשְׂרָאֵל הֵם׃", 1.18. "וְאֵת כָּל־הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וַיִּתְיַלְדוּ עַל־מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם׃", 1.44. "אֵלֶּה הַפְּקֻדִים אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר אִישׁ אִישׁ־אֶחָד לְבֵית־אֲבֹתָיו הָיוּ׃", 27.21. "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃", | 1.16. "These were the elect of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel.", 1.18. "And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by their fathers’houses, according to the number of names, from twenty years old and upward, by their polls.", 1.44. "These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men; they were each one for his fathers’house.", 27.21. "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’", |
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5. Hebrew Bible, Leviticus, 18.18, 21.10, 21.12, 21.14, 26.3-26.46, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 295, 297, 300, 301, 303, 324, 325, 327, 438| 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 21.12. "וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ אֱלֹהָיו כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יְהוָה׃", 21.14. "אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃", 26.3. "אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃", 26.3. "וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃", 26.4. "וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ׃", 26.4. "וְהִתְוַדּוּ אֶת־עֲוֺנָם וְאֶת־עֲוֺן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בִי וְאַף אֲשֶׁר־הָלְכוּ עִמִּי בְּקֶרִי׃", 26.5. "וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת־בָּצִיר וּבָצִיר יַשִּׂיג אֶת־זָרַע וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם׃", 26.6. "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם׃", 26.7. "וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב", 26.8. "וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃", 26.9. "וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃", 26.11. "וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃", 26.12. "וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃", 26.13. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃", 26.14. "וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃", 26.15. "וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֺתַי לְהַפְרְכֶם אֶת־בְּרִיתִי׃", 26.16. "אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם׃", 26.17. "וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם׃", 26.18. "וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.19. "וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃", 26.21. "וְאִם־תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם׃", 26.22. "וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם׃", 26.23. "וְאִם־בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי קֶרִי׃", 26.24. "וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי וְהִכֵּיתִי אֶתְכֶם גַּם־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.25. "וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃", 26.26. "בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ׃", 26.27. "וְאִם־בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי׃", 26.28. "וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת־קֶרִי וְיִסַּרְתִּי אֶתְכֶם אַף־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.29. "וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃" 26.31. "וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃", 26.32. "וַהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ׃", 26.33. "וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃", 26.34. "אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃", 26.35. "כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ׃", 26.36. "וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃", 26.37. "וְכָשְׁלוּ אִישׁ־בְּאָחִיו כְּמִפְּנֵי־חֶרֶב וְרֹדֵף אָיִן וְלֹא־תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם׃", 26.38. "וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם׃", 26.39. "וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃", 26.41. "אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃", 26.42. "וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃", 26.43. "וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֺנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם׃", 26.44. "וְאַף־גַּם־זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא־מְאַסְתִּים וְלֹא־גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם׃", 26.45. "וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", 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׃", | 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.", 21.10. "And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;", 21.12. "neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD.", 21.14. "A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife.", 26.3. "If ye walk in My statutes, and keep My commandments, and do them;", 26.4. "then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.", 26.5. "And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely.", 26.6. "And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.", 26.7. "And ye shall chase your enemies, and they shall fall before you by the sword.", 26.8. "And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.", 26.9. "And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you.", 26.10. "And ye shall eat old store long kept, and ye shall bring forth the old from before the new.", 26.11. "And I will set My tabernacle among you, and My soul shall not abhor you.", 26.12. "And I will walk among you, and will be your God, and ye shall be My people.", 26.13. "I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright.", 26.14. "But if ye will not hearken unto Me, and will not do all these commandments;", 26.15. "and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;", 26.16. "I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it.", 26.17. "And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you.", 26.18. "And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.", 26.19. "And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.", 26.20. "And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit.", 26.21. "And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins.", 26.22. "And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate.", 26.23. "And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;", 26.24. "then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins.", 26.25. "And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.", 26.26. "When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied.", 26.27. "And if ye will not for all this hearken unto Me, but walk contrary unto Me;", 26.28. "then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins.", 26.29. "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." 26.30. "And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you.", 26.31. "And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.", 26.32. "And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.", 26.33. "And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste.", 26.34. "Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths.", 26.35. "As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it.", 26.36. "And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth.", 26.37. "And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies.", 26.38. "And ye shall perish among the nations, and the land of your enemies shall eat you up.", 26.39. "And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them.", 26.40. "And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me.", 26.41. "I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;", 26.42. "then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.", 26.43. "For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes.", 26.44. "And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God.", 26.45. "But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.", 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", 27.3. "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.", |
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6. Hebrew Bible, Genesis, 2.25, 3.16, 9.25, 12.15, 15.2, 17.6, 17.16, 20.2, 24.2, 24.37-24.38, 35.11, 36.31, 40.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pharaoh (biblical king of egypt) •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 296, 439, 564, 565; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 514| 2.25. "וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 9.25. "וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 15.2. "וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃", 15.2. "וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃", 17.6. "וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃", 17.16. "וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃", 20.2. "וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃", 24.2. "וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי׃", 24.2. "וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרָץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכָל־גְּמַלָּיו׃", 24.37. "וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃", 24.38. "אִם־לֹא אֶל־בֵּית־אָבִי תֵּלֵךְ וְאֶל־מִשְׁפַּחְתִּי וְלָקַחְתָּ אִשָּׁה לִבְנִי׃", 35.11. "וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ׃", 36.31. "וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ־מֶלֶךְ לִבְנֵי יִשְׂרָאֵל׃", 40.12. "וַיֹּאמֶר לוֹ יוֹסֵף זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵם׃", | 2.25. "And they were both naked, the man and his wife, and were not ashamed.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 9.25. "And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 15.2. "And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’", 17.6. "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of 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.’", 20.2. "And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.", 24.2. "And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh.", 24.37. "And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell.", 24.38. "But thou shalt go unto my father’s house, and to my kindred, and take a wife for my son.", 35.11. "And God said unto him: ‘I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;", 36.31. "And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.", 40.12. "And Joseph said unto him: ‘This is the interpretation of it: the three branches are three days;", |
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7. Hebrew Bible, Exodus, 13.3, 15.3, 15.20, 18.21, 18.25, 20.2, 21.35, 24.4, 24.7, 30.30, 34.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical •david (biblical king) Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 295, 316, 333, 438, 565, 568, 569; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 134| 13.3. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 18.21. "וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃", 18.25. "וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 21.35. "וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 24.7. "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃", 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", | 13.3. "And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.20. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.", 18.21. "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.", 18.25. "And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 21.35. "And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 24.7. "And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’", 30.30. "And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me in the priest’s office.", 34.27. "And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’", |
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8. Hebrew Bible, Hosea, 2.7, 3.4-3.5, 5.1, 8.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 97, 287, 336, 337| 2.7. "כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃", 3.4. "כִּי יָמִים רַבִּים יֵשְׁבוּ בְּנֵי יִשְׂרָאֵל אֵין מֶלֶךְ וְאֵין שָׂר וְאֵין זֶבַח וְאֵין מַצֵּבָה וְאֵין אֵפוֹד וּתְרָפִים׃", 3.5. "אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃", 5.1. "שִׁמְעוּ־זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט כִּי־פַח הֱיִיתֶם לְמִצְפָּה וְרֶשֶׁת פְּרוּשָׂה עַל־תָּבוֹר׃", 5.1. "הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל עֲלֵיהֶם אֶשְׁפּוֹךְ כַּמַּיִם עֶבְרָתִי׃", 8.4. "הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃", | 2.7. "For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’", 3.4. "For the children of Israel shall sit solitary many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim;", 3.5. "afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days.", 5.1. "Hear this, O ye priests, And attend, ye house of Israel, And give ear, O house of the king, For unto you pertaineth the judgment; For ye have been a snare on Mizpah, And a net spread upon Tabor.", 8.4. "They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off.", |
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| 9. Hebrew Bible, Deuteronomy, 1.13, 1.14, 1.15, 4.2, 4.29, 4.30, 6.5, 6.18, 7.1, 7.2, 7.3, 7.4, 7.5, 7.8, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 10.8, 10.12, 11.29, 12.10, 12.28, 12.32, 13.4, 16.18-21.9, 17.1, 17.5, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 18.3, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 19.17, 20.1, 20.10, 21.5, 23.10, 23.15, 26.3, 26.16, 27.1, 27.2, 27.3, 27.4, 27.5, 27.6, 27.7, 27.8, 27.9, 27.10, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 27.22, 27.23, 27.24, 27.25, 27.26, 27.28, 28, 28.1, 28.58, 29.11, 29.28, 30.1, 30.2, 30.3, 30.10, 30.11, 30.12, 30.13, 30.14, 31.9, 31.10, 31.11, 31.12, 31.13, 31.19, 31.22, 31.24, 31.25, 31.26, 31.29, 31.30, 32, 32.2, 32.44, 32.46, 34.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287 |
10. Hebrew Bible, Esther, 1.14, 2.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical •jehoiachin, king of judea, radical change in josephus’ version of biblical text of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 313| 1.14. "וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃", 2.19. "וּבְהִקָּבֵץ בְּתוּלוֹת שֵׁנִית וּמָרְדֳּכַי יֹשֵׁב בְּשַׁעַר־הַמֶּלֶךְ׃", | 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:", 2.19. "And when the virgins were gathered together the second time, and Mordecai sat in the king’s gate—", |
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11. Hebrew Bible, Isaiah, 33.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 337| 33.17. "מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ תִּרְאֶינָה אֶרֶץ מַרְחַקִּים׃", | 33.17. "Thine eyes shall see the king in his beauty; they shall behold a land stretching afar.", |
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12. Hebrew Bible, Jeremiah, 21.12, 34.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 329, 331, 332| 21.12. "בֵּית דָּוִד כֹּה אָמַר יְהוָה דִּינוּ לַבֹּקֶר מִשְׁפָּט וְהַצִּילוּ גָזוּל מִיַּד עוֹשֵׁק פֶּן־תֵּצֵא כָאֵשׁ חֲמָתִי וּבָעֲרָה וְאֵין מְכַבֶּה מִפְּנֵי רֹעַ מעלליהם [מַעַלְלֵיכֶם׃]", 34.5. "בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ הַמְּלָכִים הָרִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ כֵּן יִשְׂרְפוּ־לָךְ וְהוֹי אָדוֹן יִסְפְּדוּ־לָךְ כִּי־דָבָר אֲנִי־דִבַּרְתִּי נְאֻם־יְהוָה׃", | 21.12. "O house of David, thus saith the LORD: Execute justice in the morning, And deliver the spoiled out of the hand of the oppressor, Lest My fury go forth like fire, And burn that none can quench it, Because of the evil of your doings.", 34.5. "thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee: ‘Ah lord! ’ for I have spoken the word, saith the LORD.", |
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13. Hebrew Bible, Joshua, 1.7-1.8, 8.30-8.35, 24.25-24.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 216, 288| 1.7. "רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃", 1.8. "לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃", 8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 24.25. "וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃", 24.26. "וַיִּכְתֹּב יְהוֹשֻׁעַ אֶת־הַדְּבָרִים הָאֵלֶּה בְּסֵפֶר תּוֹרַת אֱלֹהִים וַיִּקַּח אֶבֶן גְּדוֹלָה וַיְקִימֶהָ שָּׁם תַּחַת הָאַלָּה אֲשֶׁר בְּמִקְדַּשׁ יְהוָה׃", 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׃", | 1.7. "Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest.", 1.8. "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.", 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", 24.25. "So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem.", 24.26. "And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD.", 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.", |
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14. Hebrew Bible, 2 Samuel, 7.8-7.16, 12.1-12.31, 18.1, 23.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 290, 295, 301, 302, 325, 326; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 35, 368| 7.8. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃", 7.9. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃", 7.11. "וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃", 7.12. "כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃", 7.13. "הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", 7.15. "וְחַסְדִּי לֹא־יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ׃", 7.16. "וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃", 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׃", 12.2. "לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃", 12.2. "וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃", 12.3. "וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃", 12.3. "וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃", 12.4. "וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃", 12.5. "וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃", 12.6. "וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃", 12.7. "וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃", 12.8. "וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃", 12.9. "מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו [בְּעֵינַי] אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃", 12.11. "כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃", 12.12. "כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃", 12.13. "וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃", 12.14. "אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃", 12.15. "וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃", 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׃", 12.24. "וַיְנַחֵם דָּוִד אֵת בַּת־שֶׁבַע אִשְׁתּוֹ וַיָּבֹא אֵלֶיהָ וַיִּשְׁכַּב עִמָּהּ וַתֵּלֶד בֵּן ויקרא [וַתִּקְרָא] אֶת־שְׁמוֹ שְׁלֹמֹה וַיהוָה אֲהֵבוֹ׃", 12.25. "וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת־שְׁמוֹ יְדִידְיָהּ בַּעֲבוּר יְהוָה׃", 12.26. "וַיִּלָּחֶם יוֹאָב בְּרַבַּת בְּנֵי עַמּוֹן וַיִּלְכֹּד אֶת־עִיר הַמְּלוּכָה׃", 12.27. "וַיִּשְׁלַח יוֹאָב מַלְאָכִים אֶל־דָּוִד וַיֹּאמֶר נִלְחַמְתִּי בְרַבָּה גַּם־לָכַדְתִּי אֶת־עִיר הַמָּיִם׃", 12.28. "וְעַתָּה אֱסֹף אֶת־יֶתֶר הָעָם וַחֲנֵה עַל־הָעִיר וְלָכְדָהּ פֶּן־אֶלְכֹּד אֲנִי אֶת־הָעִיר וְנִקְרָא שְׁמִי עָלֶיהָ׃", 12.29. "וַיֶּאֱסֹף דָּוִד אֶת־כָּל־הָעָם וַיֵּלֶךְ רַבָּתָה וַיִּלָּחֶם בָּהּ וַיִּלְכְּדָהּ׃", 12.31. "וְאֶת־הָעָם אֲשֶׁר־בָּהּ הוֹצִיא וַיָּשֶׂם בַּמְּגֵרָה וּבַחֲרִצֵי הַבַּרְזֶל וּבְמַגְזְרֹת הַבַּרְזֶל וְהֶעֱבִיר אוֹתָם במלכן [בַּמַּלְבֵּן] וְכֵן יַעֲשֶׂה לְכֹל עָרֵי בְנֵי־עַמּוֹן וַיָּשָׁב דָּוִד וְכָל־הָעָם יְרוּשָׁלִָם׃", 18.1. "וַיִּפְקֹד דָּוִד אֶת־הָעָם אֲשֶׁר אִתּוֹ וַיָּשֶׂם עֲלֵיהֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת׃", 18.1. "וַיַּרְא אִישׁ אֶחָד וַיַּגֵּד לְיוֹאָב וַיֹּאמֶר הִנֵּה רָאִיתִי אֶת־אַבְשָׁלֹם תָּלוּי בָּאֵלָה׃", 23.14. "וְדָוִד אָז בַּמְּצוּדָה וּמַצַּב פְּלִשְׁתִּים אָז בֵּית לָחֶם׃", | 7.8. "Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:", 7.9. "and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth.", 7.10. "Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning,", 7.11. "and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house.", 7.12. "And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.", 7.13. "He shall build a house for my name, and I will make firm the throne of his kingdom for ever.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", 7.15. "but my covet love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee.", 7.16. "And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.", 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.", 12.2. "The rich man had very many flocks and herds:", 12.3. "but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.", 12.4. "And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him.", 12.5. "And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die:", 12.6. "and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.", 12.7. "And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;", 12.8. "and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again.", 12.9. "Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.", 12.10. "Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriyya the Ĥittite to be thy wife.", 12.11. "Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.", 12.12. "For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun.", 12.13. "And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die.", 12.14. "Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.", 12.15. "And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick.", 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.", 12.24. "And David comforted Bat-sheva his wife, and went in to her, and lay with her: and she bore a son, and he called his name Shelomo: and the Lord loved him.", 12.25. "And he sent by the hand of Natan the prophet; and he called his name Yedidya, for the Lord’s sake.", 12.26. "And Yo᾽av fought against Rabba of the children of ῾Ammon, and took the royal city.", 12.27. "And Yo᾽av sent messengers to David, and said, I have fought against Rabba, and have taken the water town.", 12.28. "Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.", 12.29. "And David gathered all the people together, and went to Rabba, and fought against it, and took it.", 12.30. "And he took their king’s crown from off his head (and its weight was a talent of gold, with the precious stones) and it was set on David’s head. And he brought out the plunder of the city in great abundance.", 12.31. "And he brought out the people who were there, and set them to saws, and harrows of iron, and axes of iron, and made them pass through the brick-kiln: and thus did he to all the cities of the children of ῾Ammon. So David and all the people returned to Yerushalayim.", 18.1. "And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.", 23.14. "And David was then in a fortress, and the garrison of the Pelishtim was then in Bet-leĥem.", |
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15. Hebrew Bible, 2 Kings, 3.2, 8.18, 8.27, 12.2, 13.2, 13.11, 14.24, 15.9, 15.18, 15.24, 15.28, 16.2, 17.2, 21.2, 21.20, 23.2-23.3, 23.24, 23.32, 23.37, 24.9, 24.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jehoiachin, king of judea, radical change in josephus’ version of biblical text of •jehoash, king of judea, radical change in josephus’ version of biblical text of •kings, biblical Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111, 112; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 216, 217, 218, 305, 306| 3.2. "וַיַּעֲשֶׂה הָרַע בְּעֵינֵי יְהוָה רַק לֹא כְאָבִיו וּכְאִמּוֹ וַיָּסַר אֶת־מַצְּבַת הַבַּעַל אֲשֶׁר עָשָׂה אָבִיו׃", 3.2. "וַיְהִי בַבֹּקֶר כַּעֲלוֹת הַמִּנְחָה וְהִנֵּה־מַיִם בָּאִים מִדֶּרֶךְ אֱדוֹם וַתִּמָּלֵא הָאָרֶץ אֶת־הַמָּיִם׃", 8.18. "וַיֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל כַּאֲשֶׁר עָשׂוּ בֵּית אַחְאָב כִּי בַּת־אַחְאָב הָיְתָה־לּוֹ לְאִשָּׁה וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה׃", 8.27. "וַיֵּלֶךְ בְּדֶרֶךְ בֵּית אַחְאָב וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּבֵית אַחְאָב כִּי חֲתַן בֵּית־אַחְאָב הוּא׃", 12.2. "וְיֶתֶר דִּבְרֵי יוֹאָשׁ וְכָל־אֲשֶׁר עָשָׂה הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָה׃", 12.2. "בִּשְׁנַת־שֶׁבַע לְיֵהוּא מָלַךְ יְהוֹאָשׁ וְאַרְבָּעִים שָׁנָה מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ צִבְיָה מִבְּאֵר שָׁבַע׃", 13.2. "וַיָּמָת אֱלִישָׁע וַיִּקְבְּרֻהוּ וּגְדוּדֵי מוֹאָב יָבֹאוּ בָאָרֶץ בָּא שָׁנָה׃", 13.2. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה וַיֵּלֶךְ אַחַר חַטֹּאת יָרָבְעָם בֶּן־נְבָט אֲשֶׁר־הֶחֱטִיא אֶת־יִשְׂרָאֵל לֹא־סָר מִמֶּנָּה׃", 13.11. "וַיַּעֲשֶׂה הָרַע בְּעֵינֵי יְהוָה לֹא סָר מִכָּל־חַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר־הֶחֱטִיא אֶת־יִשְׂרָאֵל בָּהּ הָלָךְ׃", 14.24. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה לֹא סָר מִכָּל־חַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 15.9. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כַּאֲשֶׁר עָשׂוּ אֲבֹתָיו לֹא סָר מֵחַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 15.18. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה לֹא סָר מֵעַל חַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר־הֶחֱטִיא אֶת־יִשְׂרָאֵל כָּל־יָמָיו׃", 15.24. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה לֹא סָר מֵחַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 15.28. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה לֹא סָר מִן־חַטֹּאות יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 16.2. "בֶּן־עֶשְׂרִים שָׁנָה אָחָז בְּמָלְכוֹ וְשֵׁשׁ־עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם וְלֹא־עָשָׂה הַיָּשָׁר בְּעֵינֵי יְהוָה אֱלֹהָיו כְּדָוִד אָבִיו׃", 16.2. "וַיִּשְׁכַּב אָחָז עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד וַיִּמְלֹךְ חִזְקִיָּהוּ בְנוֹ תַּחְתָּיו׃", 17.2. "וַיִּמְאַס יְהוָה בְּכָל־זֶרַע יִשְׂרָאֵל וַיְעַנֵּם וַיִּתְּנֵם בְּיַד־שֹׁסִים עַד אֲשֶׁר הִשְׁלִיכָם מִפָּנָיו׃", 17.2. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה רַק לֹא כְּמַלְכֵי יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָיו׃", 21.2. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּתוֹעֲבֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 21.2. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כַּאֲשֶׁר עָשָׂה מְנַשֶּׁה אָבִיו׃", 23.2. "וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃", 23.2. "וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃", 23.3. "וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃", 23.3. "וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃", 23.24. "וְגַם אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים וְאֶת־הַתְּרָפִים וְאֶת־הַגִּלֻּלִים וְאֵת כָּל־הַשִּׁקֻּצִים אֲשֶׁר נִרְאוּ בְּאֶרֶץ יְהוּדָה וּבִירוּשָׁלִַם בִּעֵר יֹאשִׁיָּהוּ לְמַעַן הָקִים אֶת־דִּבְרֵי הַתּוֹרָה הַכְּתֻבִים עַל־הַסֵּפֶר אֲשֶׁר מָצָא חִלְקִיָּהוּ הַכֹּהֵן בֵּית יְהוָה׃", 23.32. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשׂוּ אֲבֹתָיו׃", 23.37. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשׂוּ אֲבֹתָיו׃", 24.9. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה אָבִיו׃", 24.19. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה יְהוֹיָקִים׃", | 3.2. "And he did that which was evil in the sight of the LORD; but not like his father, and like his mother; for he put away the pillar of Baal that his father had made. .", 8.18. "And he walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab to wife; and he did that which was evil in the sight of the LORD.", 8.27. "And he walked in the way of the house of Ahab, and did that which was evil in the sight of the LORD, as did the house of Ahab; for he was the son-in-law of the house of Ahab.", 12.2. "In the seventh year of Jehu began Jehoash to reign; and he reigned forty years in Jerusalem; and his mother’s name was Zibiah of Beer-sheba.", 13.2. "And he did that which was evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; he departed not therefrom.", 13.11. "And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; but he walked therein.", 14.24. "And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.", 15.9. "And he did that which was evil in the sight of the LORD, as his fathers had done; he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.", 15.18. "And he did that which was evil in the sight of the LORD; he departed not all his days from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.", 15.24. "And he did that which was evil in the sight of the LORD; he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.", 15.28. "And he did that which was evil in the sight of the LORD; he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin.", 16.2. "Twenty years old was Ahaz when he began to reign; and he reigned sixteen years in Jerusalem; and he did not that which was right in the eyes of the LORD his God, like David his father.", 17.2. "And he did that which was evil in the sight of the LORD, yet not as the kings of Israel that were before him.", 21.2. "And he did that which was evil in the sight of the LORD, after the abominations of the nations, whom the LORD cast out before the children of Israel.", 21.20. "And he did that which was evil in the sight of the LORD, as did Manasseh his father.", 23.2. "And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD.", 23.3. "And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet.", 23.24. "Moreover them that divined by a ghost or a familiar spirit, and the teraphim, and the idols, and all the detestable things that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.", 23.32. "And he did that which was evil in the sight of the LORD, according to all that his fathers had done.", 23.37. "And he did that which was evil in the sight of the LORD, according to all that his fathers had done.", 24.9. "And he did that which was evil in the sight of the LORD, according to all that his father had done.", 24.19. "And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done.", |
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16. Hebrew Bible, 1 Samuel, 2.24, 5.8, 5.11, 6.15, 8.4-8.7, 8.9, 8.11-8.18, 8.20, 10.24-10.25, 16.14, 16.23, 31.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 289, 291, 293, 294, 295, 309, 310, 335, 341; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 123, 124; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 35| 2.24. "אַל בָּנָי כִּי לוֹא־טוֹבָה הַשְּׁמֻעָה אֲשֶׁר אָנֹכִי שֹׁמֵעַ מַעֲבִרִים עַם־יְהוָה׃", 5.8. "וַיִּשְׁלְחוּ וַיַּאַסְפוּ אֶת־כָּל־סַרְנֵי פְלִשְׁתִּים אֲלֵיהֶם וַיֹּאמְרוּ מַה־נַּעֲשֶׂה לַאֲרוֹן אֱלֹהֵי יִשְׂרָאֵל וַיֹּאמְרוּ גַּת יִסֹּב אֲרוֹן אֱלֹהֵי יִשְׂרָאֵל וַיַּסֵּבּוּ אֶת־אֲרוֹן אֱלֹהֵי יִשְׂרָאֵל׃", 5.11. "וַיִּשְׁלְחוּ וַיַּאַסְפוּ אֶת־כָּל־סַרְנֵי פְלִשְׁתִּים וַיֹּאמְרוּ שַׁלְּחוּ אֶת־אֲרוֹן אֱלֹהֵי יִשְׂרָאֵל וְיָשֹׁב לִמְקֹמוֹ וְלֹא־יָמִית אֹתִי וְאֶת־עַמִּי כִּי־הָיְתָה מְהוּמַת־מָוֶת בְּכָל־הָעִיר כָּבְדָה מְאֹד יַד הָאֱלֹהִים שָׁם׃", 6.15. "וְהַלְוִיִּם הוֹרִידוּ אֶת־אֲרוֹן יְהוָה וְאֶת־הָאַרְגַּז אֲשֶׁר־אִתּוֹ אֲשֶׁר־בּוֹ כְלֵי־זָהָב וַיָּשִׂמוּ אֶל־הָאֶבֶן הַגְּדוֹלָה וְאַנְשֵׁי בֵית־שֶׁמֶשׁ הֶעֱלוּ עֹלוֹת וַיִּזְבְּחוּ זְבָחִים בַּיּוֹם הַהוּא לַיהוָה׃", 8.4. "וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל־שְׁמוּאֵל הָרָמָתָה׃", 8.5. "וַיֹּאמְרוּ אֵלָיו הִנֵּה אַתָּה זָקַנְתָּ וּבָנֶיךָ לֹא הָלְכוּ בִּדְרָכֶיךָ עַתָּה שִׂימָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ כְּכָל־הַגּוֹיִם׃", 8.6. "וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל־יְהוָה׃", 8.7. "וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃", 8.9. "וְעַתָּה שְׁמַע בְּקוֹלָם אַךְ כִּי־הָעֵד תָּעִיד בָּהֶם וְהִגַּדְתָּ לָהֶם מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיהֶם׃", 8.11. "וַיֹּאמֶר זֶה יִהְיֶה מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיכֶם אֶת־בְּנֵיכֶם יִקָּח וְשָׂם לוֹ בְּמֶרְכַּבְתּוֹ וּבְפָרָשָׁיו וְרָצוּ לִפְנֵי מֶרְכַּבְתּוֹ׃", 8.12. "וְלָשׂוּם לוֹ שָׂרֵי אֲלָפִים וְשָׂרֵי חֲמִשִּׁים וְלַחֲרֹשׁ חֲרִישׁוֹ וְלִקְצֹר קְצִירוֹ וְלַעֲשׂוֹת כְּלֵי־מִלְחַמְתּוֹ וּכְלֵי רִכְבּוֹ׃", 8.13. "וְאֶת־בְּנוֹתֵיכֶם יִקָּח לְרַקָּחוֹת וּלְטַבָּחוֹת וּלְאֹפוֹת׃", 8.14. "וְאֶת־שְׂדוֹתֵיכֶם וְאֶת־כַּרְמֵיכֶם וְזֵיתֵיכֶם הַטּוֹבִים יִקָּח וְנָתַן לַעֲבָדָיו׃", 8.15. "וְזַרְעֵיכֶם וְכַרְמֵיכֶם יַעְשֹׂר וְנָתַן לְסָרִיסָיו וְלַעֲבָדָיו׃", 8.16. "וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃", 8.17. "צֹאנְכֶם יַעְשֹׂר וְאַתֶּם תִּהְיוּ־לוֹ לַעֲבָדִים׃", 8.18. "וּזְעַקְתֶּם בַּיּוֹם הַהוּא מִלִּפְנֵי מַלְכְּכֶם אֲשֶׁר בְּחַרְתֶּם לָכֶם וְלֹא־יַעֲנֶה יְהוָה אֶתְכֶם בַּיּוֹם הַהוּא׃", 10.24. "וַיֹּאמֶר שְׁמוּאֵל אֶל־כָּל־הָעָם הַרְּאִיתֶם אֲשֶׁר בָּחַר־בּוֹ יְהוָה כִּי אֵין כָּמֹהוּ בְּכָל־הָעָם וַיָּרִעוּ כָל־הָעָם וַיֹּאמְרוּ יְחִי הַמֶּלֶךְ׃", 10.25. "וַיְדַבֵּר שְׁמוּאֵל אֶל־הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת־כָּל־הָעָם אִישׁ לְבֵיתוֹ׃", 16.14. "וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃", 16.23. "וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃", | 2.24. "No, my sons; for it is not a good report that I hear: you make the Lord’s people to transgress.", 5.8. "They sent therefore and gathered all the lords of the Pelishtim unto them, and said, What shall we do with the ark of the God of Yisra᾽el? And they answered, Let the ark of the God of Yisra᾽el be brought round to Gat. And they brought the ark of the God of Yisra᾽el there.", 5.11. "So they sent and gathered together all the lords of the Pelishtim, and said, Send away the ark of the God of Yisra᾽el, and let it go back to its own place, that it slay us not, and our people: for there was a deadly panic throughout all the city; the hand of God was very heavy there.", 6.15. "And the Levites took down the ark of the Lord, and the box that was with it, in which were the devices of gold, and put them on the great stone: and the men of Bet-shemesh offered burnt offerings and sacrificed sacrifices on that day to the Lord.", 8.4. "Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama,", 8.5. "and said to him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.", 8.6. "But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord.", 8.7. "And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.", 8.9. "Now you must hearken to their voice: nevertheless you should solemnly forewarn them, and relate to them the customary practice of the king that shall reign over them.", 8.11. "And he said, This will be the custom of the king that shall reign over you: He will take your sons, and appoint them for himself on his chariot, and to be his horsemen; and some shall run before his chariot.", 8.12. "And he will appoint for himself captains over thousands, and captains over fifties; and will set them to plough his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots.", 8.13. "And he will take your daughters for perfumers, and cooks, and bakers.", 8.14. "And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.", 8.15. "And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.", 8.16. "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.", 8.17. "He will take the tenth of your sheep: and you shall be his servants.", 8.18. "And you shall cry out on that day because of your king which you shall have chosen you; and the Lord will not hear you on that day.", 8.20. "that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.", 10.24. "And Shemu᾽el said to all the people, Do you see him whom the Lord has chosen, that there is none like him among all the people? And all the people shouted, and said, Long live the king.", 10.25. "Then Shemu᾽el told the people the rules of the kingdom, and wrote it in a book, and laid it up before the Lord. And Shemu᾽el sent all the people away, every man to his house.", 16.14. "But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him.", 16.23. "And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.", 31.10. "And they put his armour in the house of ῾Ashtarot: and they fastened his body to the wall of Bet-shan.", |
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17. Hebrew Bible, 1 Kings, 1.43, 4.26, 5.6, 6.12, 10.14-10.23, 10.25-10.29, 11.1-11.4, 11.8-11.9, 14.22, 15.26, 15.34, 16.7, 16.19, 16.25, 16.30, 22.52 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical •jehoiachin, king of judea, radical change in josephus’ version of biblical text of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 289, 311| 1.43. "וַיַּעַן יוֹנָתָן וַיֹּאמֶר לַאֲדֹנִיָּהוּ אֲבָל אֲדֹנֵינוּ הַמֶּלֶךְ־דָּוִד הִמְלִיךְ אֶת־שְׁלֹמֹה׃", 5.6. "וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים׃", 6.12. "הַבַּיִת הַזֶּה אֲשֶׁר־אַתָּה בֹנֶה אִם־תֵּלֵךְ בְּחֻקֹּתַי וְאֶת־מִשְׁפָּטַי תַּעֲשֶׂה וְשָׁמַרְתָּ אֶת־כָּל־מִצְוֺתַי לָלֶכֶת בָּהֶם וַהֲקִמֹתִי אֶת־דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל־דָּוִד אָבִיךָ׃", 10.14. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת שִׁשִּׁים וָשֵׁשׁ כִּכַּר זָהָב׃", 10.15. "לְבַד מֵאַנְשֵׁי הַתָּרִים וּמִסְחַר הָרֹכְלִים וְכָל־מַלְכֵי הָעֶרֶב וּפַחוֹת הָאָרֶץ׃", 10.16. "וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה מָאתַיִם צִנָּה זָהָב שָׁחוּט שֵׁשׁ־מֵאוֹת זָהָב יַעֲלֶה עַל־הַצִּנָּה הָאֶחָת׃", 10.17. "וּשְׁלֹשׁ־מֵאוֹת מָגִנִּים זָהָב שָׁחוּט שְׁלֹשֶׁת מָנִים זָהָב יַעֲלֶה עַל־הַמָּגֵן הָאֶחָת וַיִּתְּנֵם הַמֶּלֶךְ בֵּית יַעַר הַלְּבָנוֹן׃", 10.18. "וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא־שֵׁן גָּדוֹל וַיְצַפֵּהוּ זָהָב מוּפָז׃", 10.19. "שֵׁשׁ מַעֲלוֹת לַכִּסֵּה וְרֹאשׁ־עָגֹל לַכִּסֵּה מֵאַחֲרָיו וְיָדֹת מִזֶּה וּמִזֶּה אֶל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת׃", 10.21. "וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית־יַעַר הַלְּבָנוֹן זָהָב סָגוּר אֵין כֶּסֶף לֹא נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה׃", 10.22. "כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם עִם אֳנִי חִירָם אַחַת לְשָׁלֹשׁ שָׁנִים תָּבוֹא אֳנִי תַרְשִׁישׁ נֹשְׂאֵת זָהָב וָכֶסֶף שֶׁנְהַבִּים וְקֹפִים וְתֻכִּיִּים׃", 10.23. "וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וּלְחָכְמָה׃", 10.25. "וְהֵמָּה מְבִאִים אִישׁ מִנְחָתוֹ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂלָמוֹת וְנֵשֶׁק וּבְשָׂמִים סוּסִים וּפְרָדִים דְּבַר־שָׁנָה בְּשָׁנָה׃", 10.26. "וַיֶּאֱסֹף שְׁלֹמֹה רֶכֶב וּפָרָשִׁים וַיְהִי־לוֹ אֶלֶף וְאַרְבַּע־מֵאוֹת רֶכֶב וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים וַיַּנְחֵם בְּעָרֵי הָרֶכֶב וְעִם־הַמֶּלֶךְ בִּירוּשָׁלִָם׃", 10.27. "וַיִּתֵּן הַמֶּלֶךְ אֶת־הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר־בַּשְּׁפֵלָה לָרֹב׃", 10.28. "וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃", 10.29. "וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃", 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׃", 11.8. "וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃", 11.9. "וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃", 14.22. "וַיַּעַשׂ יְהוּדָה הָרַע בְּעֵינֵי יְהוָה וַיְקַנְאוּ אֹתוֹ מִכֹּל אֲשֶׁר עָשׂוּ אֲבֹתָם בְּחַטֹּאתָם אֲשֶׁר חָטָאוּ׃", 15.26. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּדֶרֶךְ אָבִיו וּבְחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 15.34. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּדֶרֶךְ יָרָבְעָם וּבְחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל׃", 16.7. "וְגַם בְּיַד־יֵהוּא בֶן־חֲנָנִי הַנָּבִיא דְּבַר־יְהוָה הָיָה אֶל־בַּעְשָׁא וְאֶל־בֵּיתוֹ וְעַל כָּל־הָרָעָה אֲשֶׁר־עָשָׂה בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יָדָיו לִהְיוֹת כְּבֵית יָרָבְעָם וְעַל אֲשֶׁר־הִכָּה אֹתוֹ׃", 16.19. "עַל־חטאתו [חַטֹּאתָיו] אֲשֶׁר חָטָא לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לָלֶכֶת בְּדֶרֶךְ יָרָבְעָם וּבְחַטָּאתוֹ אֲשֶׁר עָשָׂה לְהַחֲטִיא אֶת־יִשְׂרָאֵל׃", 16.25. "וַיַּעֲשֶׂה עָמְרִי הָרַע בְּעֵינֵי יְהוָה וַיָּרַע מִכֹּל אֲשֶׁר לְפָנָיו׃", 22.52. "אֲחַזְיָהוּ בֶן־אַחְאָב מָלַךְ עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן בִּשְׁנַת שְׁבַע עֶשְׂרֵה לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ עַל־יִשְׂרָאֵל שְׁנָתָיִם׃", | 1.43. "And Jonathan answered and said to Adonijah: ‘Verily our lord king David hath made Solomon king.", 5.6. "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.", 6.12. "’As for this house which thou art building, if thou wilt walk in My statutes, and execute Mine ordices, and keep all My commandments to walk in them; then will I establish My word with thee, which I spoke unto David thy father;", 10.14. "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,", 10.15. "beside that which came of the merchants, and of the traffic of the traders, and of all the kings of the mingled people and of the governors of the country.", 10.16. "And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target.", 10.17. "And he made three hundred shields of beaten gold: three pounds of gold went to one shield; and the king put them in the house of the forest of Lebanon.", 10.18. "Moreover the king made a great throne of ivory, and overlaid it with the finest gold.", 10.19. "There were six steps to the throne, and the top of the throne was round behind; and there were arms on either side by the place of the seat, and two lions standing beside the arms.", 10.20. "And twelve lions stood there on the one side and on the other upon the six steps; there was not the like made in any kingdom.", 10.21. "And all king Solomon’s drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon.", 10.22. "For the king had at sea a navy of Tarshish with the navy of Hiram; once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.", 10.23. "So king Solomon exceeded all the kings of the earth in riches and in wisdom.", 10.25. "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year.", 10.26. "And Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem.", 10.27. "And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the Lowland, for abundance.", 10.28. "And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price.", 10.29. "And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means.", 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.", 11.8. "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,", 14.22. "And Judah did that which was evil in the sight of the LORD; and they moved Him to jealousy with their sins which they committed, above all that their fathers had done.", 15.26. "And he did that which was evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin.", 15.34. "And he did that which was evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.", 16.7. "And moreover by the hand of the prophet Jehu the son of Hai came the word of the LORD against Baasa, and against his house, both because of all the evil that he did in the sight of the LORD, to provoke Him with the work of his hands, in being like the house of Jeroboam, and because he smote him.", 16.19. "for his sins which he sinned in doing that which was evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.", 16.25. "And Omri did that which was evil in the sight of the LORD, and dealt wickedly above all that were before him.", 16.30. "And Ahab the son of Omri did that which was evil in the sight of the LORD above all that were before him.", 22.52. "Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.", |
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18. Hebrew Bible, Ezekiel, 12.10, 12.12, 21.30, 34.23-34.24, 37.22, 37.24-37.25, 44.3, 44.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 290, 296, 307, 331| 12.12. "וְהַנָּשִׂיא אֲשֶׁר־בְּתוֹכָם אֶל־כָּתֵף יִשָּׂא בָּעֲלָטָה וְיֵצֵא בַּקִּיר יַחְתְּרוּ לְהוֹצִיא בוֹ פָּנָיו יְכַסֶּה יַעַן אֲשֶׁר לֹא־יִרְאֶה לַעַיִן הוּא אֶת־הָאָרֶץ׃", 34.23. "וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃", 34.24. "וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃", 37.22. "וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃", 37.24. "וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃", 37.25. "וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃", 44.3. "וְרֵאשִׁית כָּל־בִּכּוּרֵי כֹל וְכָל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ׃", 44.3. "אֶת־הַנָּשִׂיא נָשִׂיא הוּא יֵשֶׁב־בּוֹ לֶאֱכָול־לֶחֶם לִפְנֵי יְהוָה מִדֶּרֶךְ אֻלָם הַשַּׁעַר יָבוֹא וּמִדַּרְכּוֹ יֵצֵא׃", 44.22. "וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃", | 12.10. "Say thou unto them: Thus saith the Lord GOD: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are,", 12.12. "And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes.", 21.30. "And thou, O wicked one, that art to be slain, the prince of Israel, whose day is come, in the time of the iniquity of the end;", 34.23. "And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd.", 34.24. "And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken.", 37.22. "and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;", 37.24. "And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them.", 37.25. "And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever.", 44.3. "As for the prince, being a prince, he shall sit therein to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.’", 44.22. "Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.", |
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19. Herodotus, Histories, 3.80-3.83 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 342 | 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” 3.83. Having to choose between these three options, four of the seven men preferred the last. Then Otanes, whose proposal to give the Persians equality was defeated, spoke thus among them all: ,“Fellow partisans, it is plain that one of us must be made king (whether by lot, or entrusted with the office by the choice of the Persians, or in some other way), but I shall not compete with you; I desire neither to rule nor to be ruled; but if I waive my claim to be king, I make this condition, that neither I nor any of my descendants shall be subject to any one of you.” ,To these terms the six others agreed; Otanes took no part in the contest but stood aside; and to this day his house (and no other in Persia ) remains free, and is ruled only so far as it is willing to be, so long as it does not transgress Persian law. |
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20. Hebrew Bible, Nehemiah, 8.1-8.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 216, 217, 305, 306| 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׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 8.9. "וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃", 8.11. "וְהַלְוִיִּם מַחְשִׁים לְכָל־הָעָם לֵאמֹר הַסּוּ כִּי הַיּוֹם קָדֹשׁ וְאַל־תֵּעָצֵבוּ׃", 8.12. "וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתּוֹת וּלְשַׁלַּח מָנוֹת וְלַעֲשׂוֹת שִׂמְחָה גְדוֹלָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הוֹדִיעוּ לָהֶם׃", 8.13. "וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃", | 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.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 8.9. "And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.", 8.10. "Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’", 8.11. "So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’", 8.12. "And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.", 8.13. "And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.", |
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21. Hebrew Bible, 2 Chronicles, 5.5, 12.14, 15.12, 17.14, 19.5-19.11, 21.6, 22.4, 28.1, 30.27, 33.2, 33.22, 34.19, 34.30, 36.5, 36.9, 36.12 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical •jehoiachin, king of judea, radical change in josephus’ version of biblical text of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78, 200, 215, 216, 223, 292, 294, 295| 5.5. "וַיַּעֲלוּ אֶת־הָאָרוֹן וְאֶת־אֹהֶל מוֹעֵד וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ אֲשֶׁר בָּאֹהֶל הֶעֱלוּ אֹתָם הַכֹּהֲנִים הַלְוִיִּם׃", 12.14. "וַיַּעַשׂ הָרָע כִּי לֹא הֵכִין לִבּוֹ לִדְרוֹשׁ אֶת־יְהוָה׃", 15.12. "וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃", 17.14. "וְאֵלֶּה פְקֻדָּתָם לְבֵית אֲבוֹתֵיהֶם לִיהוּדָה שָׂרֵי אֲלָפִים עַדְנָה הַשָּׂר וְעִמּוֹ גִּבּוֹרֵי חַיִל שְׁלֹשׁ מֵאוֹת אָלֶף׃", 19.5. "וַיַּעֲמֵד שֹׁפְטִים בָּאָרֶץ בְּכָל־עָרֵי יְהוּדָה הַבְּצֻרוֹת לְעִיר וָעִיר׃", 19.6. "וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃", 19.7. "וְעַתָּה יְהִי פַחַד־יְהוָה עֲלֵיכֶם שִׁמְרוּ וַעֲשׂוּ כִּי־אֵין עִם־יְהוָה אֱלֹהֵינוּ עַוְלָה וּמַשֹּׂא פָנִים וּמִקַּח־שֹׁחַד׃", 19.8. "וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃", 19.9. "וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃", 19.11. "וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃", 21.6. "וַיֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל כַּאֲשֶׁר עָשׂוּ בֵּית אַחְאָב כִּי בַּת־אַחְאָב הָיְתָה לּוֹ אִשָּׁה וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה׃", 22.4. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּבֵית אַחְאָב כִּי־הֵמָּה הָיוּ־לוֹ יוֹעֲצִים אַחֲרֵי מוֹת אָבִיו לְמַשְׁחִית לוֹ׃", 28.1. "בֶּן־עֶשְׂרִים שָׁנָה אָחָז בְּמָלְכוֹ וְשֵׁשׁ־עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם וְלֹא־עָשָׂה הַיָּשָׁר בְּעֵינֵי יְהוָה כְּדָוִיד אָבִיו׃", 28.1. "וְעַתָּה בְּנֵי־יְהוּדָה וִירוּשָׁלִַם אַתֶּם אֹמְרִים לִכְבֹּשׁ לַעֲבָדִים וְלִשְׁפָחוֹת לָכֶם הֲלֹא רַק־אַתֶּם עִמָּכֶם אֲשָׁמוֹת לַיהוָה אֱלֹהֵיכֶם׃", 30.27. "וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃", 33.2. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּתוֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 33.2. "וַיִּשְׁכַּב מְנַשֶּׁה עִם־אֲבֹתָיו וַיִּקְבְּרֻהוּ בֵּיתוֹ וַיִּמְלֹךְ אָמוֹן בְּנוֹ תַּחְתָּיו׃", 33.22. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כַּאֲשֶׁר עָשָׂה מְנַשֶּׁה אָבִיו וּלְכָל־הַפְּסִילִים אֲשֶׁר עָשָׂה מְנַשֶּׁה אָבִיו זִבַּח אָמוֹן וַיַּעַבְדֵם׃", 34.19. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 36.5. "בֶּן־עֶשְׂרִים וְחָמֵשׁ שָׁנָה יְהוֹיָקִים בְּמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו׃", 36.9. "בֶּן־שְׁמוֹנֶה שָׁנִים יְהוֹיָכִין בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים וַעֲשֶׂרֶת יָמִים מָלַךְ בִּירוּשָׁלִָם וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה׃", 36.12. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃", | 5.5. "And they brought up the ark, and the tent of meeting, and all the holy vessels that were in the Tent; these did the priests and the Levites bring up.", 12.14. "And he did that which was evil, because he set not his heart to seek the LORD.", 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;", 17.14. "And this was the numbering of them according to their fathers’houses: of Judah, the captains of thousands: Adnah the captain, and with him mighty men of valour three hundred thousand;", 19.5. "And he set judges in the land throughout all the fortified cities of Judah, city by city,", 19.6. "and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and [He is] with you in giving judgment.", 19.7. "Now therefore let the fear of the LORD be upon you; take heed and do it; for there is no iniquity with the LORD our God, nor respect of persons, nor taking of bribes.’", 19.8. "Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem.", 19.9. "And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart.", 19.10. "And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty.", 19.11. "And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’", 21.6. "And he walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab to wife; and he did that which was evil in the sight of the LORD.", 22.4. "And he did that which was evil in the sight of the LORD, as did the house of Ahab; for they were his counsellors after the death of his father, to his destruction.", 28.1. "Ahaz was twenty years old when he began to reign; and he reigned sixteen years in Jerusalem; and he did not that which was right in the eyes of the LORD, like David his father;", 30.27. "Then the priests the Levites arose and blessed the people; and their voice was heard [of the LORD], and their prayer came up to His holy habitation, even unto heaven.", 33.2. "And he did that which was evil in the sight of the LORD, after the abominations of the nations, whom the LORD cast out before the children of Israel.", 33.22. "And he did that which was evil in the sight of the LORD, as did Manasseh his father; and Amon sacrificed unto all the graven images which Manasseh his father had made, and served them.", 34.19. "And it came to pass, when the king had heard the words of the Law, that he rent his clothes.", 34.30. "And the king went up to the house of the LORD, and all the men of Judah and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, both great and small; and he read in their ears all the words of the book of the covet that was found in the house of the LORD.", 36.5. "Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem; and he did that which was evil in the sight of the LORD his God.", 36.9. "Jehoiachin was eight years old when he began to reign; and he reigned three months and ten days in Jerusalem; and he did that which was evil in the sight of the LORD.", 36.12. "and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.", |
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22. Hebrew Bible, 1 Chronicles, 28.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 311| 28.8. "וְעַתָּה לְעֵינֵי כָל־יִשְׂרָאֵל קְהַל־יְהוָה וּבְאָזְנֵי אֱלֹהֵינוּ שִׁמְרוּ וְדִרְשׁוּ כָּל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם לְמַעַן תִּירְשׁוּ אֶת־הָאָרֶץ הַטּוֹבָה וְהִנְחַלְתֶּם לִבְנֵיכֶם אַחֲרֵיכֶם עַד־עוֹלָם׃", | 28.8. "Now therefore, in the sight of all Israel, the congregation of the LORD, and in the hearing of our God, observe and seek out all the commandments of the LORD your God; that ye may possess this good land, and leave it for an inheritance to your children after you for ever.", |
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23. Septuagint, Tobit, 1.9, 4.12 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
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| 24. Dead Sea Scrolls, 4Qmmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78, 97 |
| 25. Anon., Testament of Judah, 21.1-21.5, 25.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
26. Anon., Testament of Naphtali, 5.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 | 5.3. And we all of us ran together, and Levi laid hold of the sun, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. |
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27. Anon., Testament of Levi, 8.2, 8.17, 13.2-13.4, 18.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 | 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. 13.4. Yea, many friends shall he gain more than his parents, And many men shall desire to serve him, And to hear the law from his mouth. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. |
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| 28. Anon., Testament of Joseph, 19.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
| 29. Anon., Testament of Issachar, 5.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
| 30. Dead Sea Scrolls, Damascus Covenant, 3.21-4.1, 4.21-5.2, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 10.4, 10.5, 10.6, 15.9, 15.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 307, 331 |
| 31. Dead Sea Scrolls, 4Q270, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78 |
| 32. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.21-4.1, 4.21-5.2, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 10.4, 10.5, 10.6, 15.9, 15.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 307, 331 |
33. Anon., Jubilees, 31.11-31.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 | 31.11. and she embraced them and kissed them, and blessed them, saying: "In you shall the seed of Abraham become illustrious, and ye will prove a blessing on the earth." 31.12. And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him, 31.13. and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee." 31.15. And he said unto him that they were truly his sons: "And thou hast truly seen that they are truly my sons." 31.16. And they came near to him, and he turned and kissed them and embraced them both together. 31.17. And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left. |
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| 34. Dead Sea Scrolls, 11Qpsa, 27.9-27.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •david (biblical king) Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 123 |
35. Septuagint, 1 Maccabees, 14.41-14.43, 14.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 297 | 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, 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary, 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. |
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| 36. Dead Sea Scrolls, War Scroll, 1.2, 2.1-2.6, 4.2, 4.4, 5.1, 7.14-7.16, 8.9, 13.1-13.6, 15.4, 15.8-15.9, 16.7, 18.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 79, 200, 295, 298 |
| 37. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 298 |
| 38. Dead Sea Scrolls, Community Rule, 1.1, 1.2, 1.16, 1.16-2.18, 1.17, 1.18, 1.19, 1.20, 2.10, 2.19, 2.20, 2.21, 5.8, 13.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 79, 98 |
| 39. Dead Sea Scrolls, Compositions 11Q5, 27.9-27.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •david (biblical king) Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 123 |
| 40. Dead Sea Scrolls, Messianic Rule, 2.11-2.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
| 41. Dead Sea Scrolls, Temple Scroll, 21.1, 22.10, 22.11, 22.12, 23.9-24.11, 56.12-57.15, 56.12-59.21, 56.12-59.12, 56.12, 56.13, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 56.21, 57, 57.1, 57.2, 57.11, 57.12, 57.13, 57.14, 57.15, 57.16, 57.17, 57.18, 57.19, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 58.17, 58.18, 58.19, 58.20, 58.21, 59.2, 59.3, 59.4, 59.5, 59.6, 59.7, 59.8, 59.9, 59.10, 59.11, 59.12, 59.13, 59.14, 59.15, 59.16, 59.17, 59.18, 59.19, 59.20, 59.21, 60.6, 60.7, 60.8, 60.9, 60.11, 61.7, 61.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200, 295, 296 |
42. Septuagint, Judith, 8.2 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 8.2. Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest. |
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| 43. Philo of Alexandria, On The Decalogue, 40-41, 43, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 340 |
44. Philo of Alexandria, On Husbandry, 84-86, 88-89, 87 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 340 | 87. For who else is equally skilful in marshalling and arraying armies, and in distributing them in squadrons, and in appointing captains of regiments and leaders of squadrons, and other commanders of large and small bodies, and in displaying a knowledge of all the other suggestions of tactics and strategy, and in explaining the principles of the military art to those who will avail themselves of them skilfully, through the great superabundance of his knowledge of such matters? |
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45. Philo of Alexandria, On The Special Laws, 1.110-1.112, 4.143, 4.157-4.169 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 286, 292, 295, 296, 338, 340 | 1.110. And besides these commands, he also defined precisely the family of the women who might be married by the high priest, commanding him to marry not merely a woman who was a virgin, but also one who was a priestess, the daughter of a priest, that so both bridegroom and bride might be of one house, and in a manner of one blood, so as to display a most lasting harmony and union of disposition during the whole of their lives. 1.111. The others also were permitted to marry women who were not the daughters of priests, partly because their purificatory sacrifices are of but small importance, and partly because he was not willing entirely to disunite and separate the whole nation from the order of the priesthood; for which reason he did not prevent the other priests from making intermarriages with any of their countrywomen, as that is relationship in the second degree; for sons-in-law are in the place of sons to their fathersin-law, and fathers-in-law instead of fathers to their sons-in-law.XXIII. 1.112. These, then, are the ordices which were established respecting marriage, and respecting what greatly resembles marriage, the procreation of children. But since destruction follows creation, Moses also gave the priests laws relating to death, {12}{#le 23:1.} commanding them not to permit themselves to be defiled in respect of all people whatsoever, who might happen to die, and who might be connected with them through some bond of friendship, or distant relationship: but allowing them to mourn for six classes only, their fathers or their mothers, their sons of their daughters, their brothers or their sisters, provided that these last were virgins; 4.143. The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordices as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is injust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.160. And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{#de 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordices which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously submitted to it. 4.161. When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162. and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163. and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.165. "And by always relying upon and supporting myself in the scared laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future. 4.166. "Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for by kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability. 4.167. Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune." 4.168. And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its bodyguards as though it were a king. 4.169. Moreover, Moses says that a longenduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.XXXIII. |
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46. Diodorus Siculus, Historical Library, 1.70-1.72, 30.3.3-30.3.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 217, 306, 340, 341 | 1.70. 1. In the first place, then, the life which the kings of the Egyptians lived was not like that of other men who enjoy autocratic power and do in all matters exactly as they please without being held to account, but all their acts were regulated by prescriptions set forth in laws, not only their administrative acts, but also those that had to do with the way in which they spent their time from day to day, and with the food which they ate.,2. In the matter of their servants, for instance, not one was a slave, such as had been acquired by purchase or born in the home, but all were sons of the most distinguished priests, over twenty years old and the best educated of their fellow-countrymen, in order that the king, by virtue of his having the noblest men to care for his person and to attend him throughout both day and night, might follow no low practices; for no ruler advances far along the road of evil until he has those about him who will minister to his passions.,3. And the hours of both the day and night were laid out according to a plan, and at the specified hours it was absolutely required of the king that he should do what the laws stipulated and not what he thought best.,4. For instance, in the morning, as soon as he was awake, he first of all had to receive the letters which had been sent from all sides, the purpose being that he might be able to despatch all administrative business and perform every act properly, being thus accurately informed about everything that was being done throughout his kingdom. Then, after he had bathed and bedecked his body with rich garments and the insignia of his office, he had to sacrifice to the gods.,5. When the victims had been brought to the altar it was the custom for the high priest to stand near the king, with the common people of Egypt gathered around, and pray in a loud voice that health and all the other good things of life be given the king if he maintains justice towards his subjects.,6. And an open confession had also to be made of each and every virtue of the king, the priest saying that towards the gods he was piously disposed and towards men most kindly; for he was self-controlled and just and magimous, truthful, and generous with his possessions, and, in a word, superior to every desire, and that he punished crimes less severely than they deserved and rendered to his benefactors a gratitude exceeding the benefaction.,7. And after reciting much more in a similar vein he concluded his prayer with a curse concerning things done in error, exempting the king from all blame therefor and asking that both the evil consequences and the punishment should fall upon those who served him and had taught him evil things.,8. All this he would do, partly to lead the king to fear the gods and live a life pleasing to them, and partly to accustom him to a proper manner of conduct, not by sharp admonitions, but through praises that were agreeable and most conductive to virtue.,9. After this, when the king had performed the divination from the entrails of a calf and had found the omens good, the sacred scribe read before the assemblage from out of the sacred books some of the edifying counsels and deeds of their most distinguished men, in order that he who held the supreme leadership should first contemplate in his mind the most excellent general principles and then turn to the prescribed administration of the several functions.,10. For there was a set time not only for his holding audiences or rendering judgments, but even for his taking a walk, bathing, and sleeping with his wife, and, in a word, for every act of his life.,11. And it was the custom for the kings to partake of delicate food, eating no other meat than veal and duck, and drinking only a prescribed amount of wine, which was not enough to make them unreasonably surfeited or drunken.,12. And, speaking generally, their whole diet was ordered with such continence that it had the appearance of having been drawn up, not by a lawgiver, but by the most skilled of their physicians, with only their health in view. 1.71. 1. Strange as it may appear that the king did not have the entire control of his daily fare, far more remarkable still was the fact that kings were not allowed to render any legal decision or transact any business at random or to punish anyone through malice or in anger or for any other unjust reason, but only in accordance with the established laws relative to each offence.,2. And in following the dictates of custom in these matters, so far were they from being indigt or taking offence in their souls, that, on the contrary, they actually held that they led a most happy life;,3. for they believed that all other men, in thoughtlessly following their natural passions, commit many acts which bring them injuries and perils, and that oftentimes some who realize that they are about to commit a sin nevertheless do base acts when overpowered by love or hatred or some other passion, while they, on the other hand, by virtue of their having cultivated a manner of life which had been chosen before all others by the most prudent of all men, fell into the fewest mistakes.,4. And since the kings followed so righteous a course in dealing with their subjects, the people manifested a goodwill towards their rulers which surpassed even the affection they had for their own kinsmen; for not only the order of the priests but, in short, all the inhabitants of Egypt were less concerned for their wives and children and their other cherished possessions than for the safety of their kings.,5. Consequently, during most of the time covered by the reigns of the kings of whom we have a record, they maintained an orderly civil government and continued to enjoy a most felicitous life, so long as the system of laws described was in force; and, more than that, they conquered more nations and achieved greater wealth than any other people, and adorned their lands with monuments and buildings never to be surpassed, and their cities with costly dedications of every description. 1.72. 1. Again, the Egyptian ceremonies which followed upon the death of a king afforded no small proof of the goodwill of the people towards their rulers; for the fact that the honour which they paid was to one who was insensible of it constituted an authentic testimony to its sincerity.,2. For when any king died all the inhabitants of Egypt united in mourning for him, rending their garments, closing the temples, stopping the sacrifices, and celebrating no festivals for seventy-two days; and plastering their heads with mud and wrapping strips of linen cloth below their breasts, women as well as men went about in groups of two or three hundred, and twice each day, reciting the dirge in a rhythmic chant, they sang the praises of the deceased, recalling his virtues; nor would they eat the flesh of any living thing or food prepared from wheat, and they abstained from wine and luxury of any sort.,3. And no one would ever have seen fit to make use of baths or unguents or soft bedding, nay more, would not even have dared to indulge in sexual pleasures, but every Egyptian grieved and mourned during those seventy-two days as if it were his own beloved child that had died.,4. But during this interval they had made splendid preparations for the burial, and on the last day, placing the coffin containing the body before the entrance to the tomb, they set up, as custom prescribed, a tribunal to sit in judgment upon the deeds done by the deceased during his life.,5. And when permission had been given to anyone who so wished to lay complaint against him, the priests praised all his noble deeds one after another, and the common people who had gathered in myriads to the funeral, listening to them, shouted their approval if the king had led a worthy life,,6. but if he had not, they raised a clamour of protest. And in fact many kings have been deprived of the public burial customarily accorded them because of the opposition of the people; the result was, consequently, that the successive kings practised justice, not merely for the reasons just mentioned, but also because of their fear of the despite which would be shown their body after death and of eternal obloquy. of the customs, then, touching the early kings these are the most important. |
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47. Mishnah, Yoma, 7.5, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 302, 337| 7.5. "כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ: \n", 8.1. "יוֹם הַכִּפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִיָּה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. וְהַמֶּלֶךְ וְהַכַּלָּה יִרְחֲצוּ אֶת פְּנֵיהֶם, וְהֶחָיָה תִנְעֹל אֶת הַסַּנְדָּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר, וַחֲכָמִים אוֹסְרִין: \n", | 7.5. "The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.", 8.1. "[On] Yom HaKippurim it is forbidden to eat, to drink, to wash, to anoint oneself, to put on sandals, or to have intercourse. A king or bride may wash their face, and a woman after childbirth may put on sandals, the words of Rabbi Eliezer. But the sages forbid it.", |
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48. Mishnah, Shabbat, 12.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 327| 12.3. "הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת, בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ, בֵּין מִשֵּׁם אֶחָד בֵּין מִשְּׁנֵי שֵׁמוֹת, בֵּין מִשְּׁנֵי סַמְמָנִיּוֹת, בְּכָל לָשׁוֹן, חַיָּב. אָמַר רַבִּי יוֹסֵי, לֹא חִיְּבוּ שְׁתֵּי אוֹתִיּוֹת אֶלָּא מִשּׁוּם רֹשֶׁם, שֶׁכָּךְ הָיוּ כוֹתְבִין עַל קַרְשֵׁי הַמִּשְׁכָּן, לֵידַע אֵיזוֹ בֶן זוּגוֹ. אָמַר רַבִּי, מָצִינוּ שֵׁם קָטָן מִשֵּׁם גָּדוֹל, שֵׁם מִשִּׁמְעוֹן וּשְׁמוּאֵל, נֹחַ מִנָּחוֹר, דָּן מִדָּנִיֵּאל, גָּד מִגַּדִּיאֵל: \n", | 12.3. "He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”.", |
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49. Mishnah, Sanhedrin, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 300, 301, 302, 303, 304, 307, 308, 313, 316, 324, 325, 326, 327, 332, 333, 334, 335, 336, 337, 338; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 218| 1.5. "אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם: \n", 2.1. "כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ, מֵעִיד וּמְעִידִין אוֹתוֹ, חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, וּמְיַבְּמִין אֶת אִשְׁתּוֹ, אֲבָל הוּא אֵינוֹ מְיַבֵּם, מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה, אֶלָּא הֵן נִכְסִין וְהוּא נִגְלֶה, הֵן נִגְלִין וְהוּא נִכְסֶה, וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ויקרא כא) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּכְשֶׁהוּא מְנַחֵם אֲחֵרִים, דֶּרֶךְ כָּל הָעָם עוֹבְרִין בָּזֶה אַחַר זֶה וְהַמְמֻנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וּכְשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים, כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַפָּרָתְךָ, וְהוּא אוֹמֵר לָהֶן תִּתְבָּרְכוּ מִן הַשָּׁמָיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל: \n", 2.2. "הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ: \n", 2.3. "מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא מִפֶּתַח פַּלְטְרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רוֹצֶה לָצֵאת אַחַר הַמִּטָּה, יוֹצֵא, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר (שם ג) וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה. אָמְרוּ לוֹ, לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּס אֶת הָעָם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַדַּרְגָּשׁ: \n", 2.4. "וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ, וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו, וְהוּא נוֹטֵל חֵלֶק בָּרֹאשׁ. לֹא יַרְבֶּה לּוֹ נָשִׁים (דברים יז), אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר, מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים, אֲפִלּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים (שם), אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד (שם), אֶלָּא כְדֵי לִתֵּן אַפְסַנְיָא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה, מוֹצִיאָהּ עִמּוֹ. נִכְנָס, מַכְנִיסָהּ עִמּוֹ. יוֹשֵׁב בַּדִּין, הִיא עִמּוֹ. מֵסֵב, הִיא כְנֶגְדּוֹ, שֶׁנֶּאֱמַר (שם) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו: \n", 2.5. "אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: \n", 4.2. "דִּינֵי הַטֻּמְאוֹת וְהַטָּהֳרוֹת מַתְחִילִין מִן הַגָּדוֹל, דִּינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצָּד. הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי מָמוֹנוֹת וְאֵין הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי נְפָשׁוֹת, אֶלָּא כֹהֲנִים, לְוִיִּם, וְיִשְׂרְאֵלִים הַמַּשִּׂיאִין לַכְּהֻנָּה: \n", 7.8. "הַמְחַלֵּל אֶת הַשַּׁבָּת, בְּדָבָר שֶׁחַיָּבִין עַל זְדוֹנוֹ כָרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. הַמְקַלֵּל אָבִיו וְאִמּוֹ, אֵינוֹ חַיָּב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: \n", | 1.5. "A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two.", 2.1. "The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.", 2.2. "The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).", 2.3. "If any of his near kin die he may not go out of the door of his palace. Rabbi Judah says: “If he wishes to follow the bier he may, since we have found that David followed the bier of Avner, as it says, “And King David followed the bier” (II Samuel 3:31) They answered, “That was only to appease the people.” When they feed him the funeral meal all the people sit on the floor and he sits on a couch.", 2.4. "He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19)", 2.5. "None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.", 4.2. "In non-capital cases and those concerning uncleanness and cleanness [the judges declare their opinion] beginning from the eldest, but in capital cases they begin from [them that sit at] the side. All are qualified to try non-capital cases, but not all are qualified to try capital cases, only priests, levites and Israelites that may give [their daughters] in marriage to priests.", 7.8. "He who desecrates the Sabbath [is stoned], providing that it is an offence punished by “kareth” if deliberate, and by a sin-offering if unwitting. One who curses His father or his mother is not punished unless he curses them by the divine name. If he cursed them by a nickname, Rabbi Meir held him liable, but the Sages ruled that he is exempt.", |
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50. Mishnah, Peah, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 567| 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:", | 8.7. "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.", |
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51. Mishnah, Gittin, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 564| 5.4. "יְתוֹמִים שֶׁסָּמְכוּ אֵצֶל בַּעַל הַבַּיִת אוֹ שֶׁמִּנָּה לָהֶן אֲבִיהֶן אַפּוֹטְרוֹפּוֹס, חַיָּב לְעַשֵּׂר פֵּרוֹתֵיהֶן. אַפּוֹטְרוֹפּוֹס שֶׁמִּנָּהוּ אֲבִי יְתוֹמִים, יִשָּׁבֵעַ. מִנָּהוּ בֵית דִּין, לֹא יִשָּׁבֵעַ. אַבָּא שָׁאוּל אוֹמֵר, חִלּוּף הַדְּבָרִים. הַמְטַמֵּא וְהַמְדַמֵּעַ וְהַמְנַסֵּךְ בְּשׁוֹגֵג, פָּטוּר. בְּמֵזִיד, חַיָּב. הַכֹּהֲנִים שֶׁפִּגְּלוּ בַמִּקְדָּשׁ מְזִידִין, חַיָּבִין: \n", | 5.4. "If orphans relied on a householder or if their father appointed a guardian for them, he must tithe their produce. A guardian who was appointed by the father of the orphans is required to take an oath. [A guardian who was] appointed by the court does not need to take an oath. Abba Shaul says that the rule is the reverse. One who renders impure [someone else’s pure food] or mixes terumah [with someone else’s non-terumah produce] or makes a libation [with someone else’s wine], if he does so inadvertently, he is exempt, but if intentionally he is liable. Priests who intentionally made someone else’s sacrifice piggul in the Temple are liable.", |
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52. Mishnah, Bikkurim, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 564| 4.4. "כֵּיצַד שָׁוֶה לַאֲנָשִׁים וְלַנָּשִׁים: חַיָּבִים עַל מַכָּתוֹ וְעַל קִלְלָתוֹ כַּאֲנָשִׁים וְכַנָּשִׁים, וְהַהוֹרְגוֹ שׁוֹגֵג גּוֹלֶה וּמֵזִיד נֶהֱרַג כַּאֲנָשִׁים וְנָשִׁים, וְיוֹשֶׁבֶת עָלָיו דָּם טָמֵא וְדָם טָהוֹר כַּאֲנָשִׁים וְכַנָּשִׁים, וְחוֹלֵק בְּקָדְשֵׁי קֳדָשִׁים כַּאֲנָשִׁים וְכַנָּשִׁים, וְנוֹחֵל לְכָל הַנְּחָלוֹת כַּאֲנָשִׁים וְכַנָּשִׁים, וְאִם אָמַר \"הֲרֵינִי נָזִיר שֶׁזֶּה אִישׁ וְאִשָּׁה\" הֲרֵי זֶה נָזִיר:", | 4.4. "In what ways is he like both men and women?One who strikes him or curses him is liable, as in the case of men and women; One who unwittingly kills him must go into exile, and if on purpose, then [the slayer] receives the death penalty, as in the case of men and women. His mother must [at his birth] bring an offering, as in the case of men and women. He may eat holy things that are eaten outside of the Temple; And he may inherit any inheritance, as in the case of men and women.", |
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53. Mishnah, Avot, 1.1, 4.13, 6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 306, 327| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 4.13. "רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן: \n", 6.5. "אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ, וְאַל תַּחְמֹד כָּבוֹד, יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה, וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים, שֶׁשֻּׁלְחָנְךָ גָדוֹל מִשֻּׁלְחָנָם, וְכִתְרְךָ גָדוֹל מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 4.13. "Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.", 6.5. "Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.", |
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54. Josephus Flavius, Against Apion, 1.29-1.31, 1.42, 1.54, 2.164-2.165, 2.175-2.178, 2.184-2.188, 2.193-2.195 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 216, 217, 296, 341, 342 | 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 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. |
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55. Josephus Flavius, Jewish War, 1.3, 1.169-1.170, 1.208-1.211, 3.352 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 217, 299, 329, 341 | 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.169. After this Gabinius brought Hyrcanus to Jerusalem, and committed the care of the temple to him; but ordained the other political government to be by an aristocracy. 1.170. He also parted the whole nation into five conventions, assigning one portion to Jerusalem, another to Gadara, that another should belong to Amathus, a fourth to Jericho, and to the fifth division was allotted Sepphoris, a city of Galilee. So the people were glad to be thus freed from monarchical government, and were governed for the future by an aristocracy. 1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.210. 7. Now Hyrcanus was, by degrees, inflamed with these discourses, and at length could bear no longer, but he summoned Herod to take his trial. Accordingly, by his father’s advice, and as soon as the affairs of Galilee would give him leave, he came up [to Jerusalem], when he had first placed garrisons in Galilee; however, he came with a sufficient body of soldiers, so many indeed that he might not appear to have with him an army able to overthrow Hyrcanus’s government, nor yet so few as to expose him to the insults of those that envied him. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: |
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56. Josephus Flavius, Jewish Antiquities, 1.17, 2.234, 2.417, 3.36-3.37, 3.277, 4.196-4.198, 4.209, 4.218, 4.223-4.224, 4.304-4.308, 5.68-5.70, 5.233-5.234, 6.35-6.44, 6.83-6.85, 6.166, 6.168, 6.213-6.214, 8.131, 8.251, 8.299, 8.309, 8.313, 8.316, 8.395, 9.27, 9.95, 9.157, 9.173, 9.175, 9.178, 9.205, 9.215, 9.232-9.234, 9.242-9.243, 9.258, 10.37, 10.47, 10.81, 10.83, 10.100, 10.103, 10.218, 11.111-11.112, 12.109, 14.2-14.3, 14.41, 14.78, 14.91, 14.168-14.179, 14.490-14.491, 16.143, 16.187, 19.328-19.331, 20.216-20.218, 20.229, 20.251, 20.261 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kings, biblical •david (biblical king) •jehoiachin, king of judea, radical change in josephus’ version of biblical text of •jehoash, king of judea, radical change in josephus’ version of biblical text of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111, 112; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 98, 200, 216, 217, 218, 286, 295, 296, 299, 305, 329, 341, 342; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 124 | 1.17. As I proceed, therefore, I shall accurately describe what is contained in our records, in the order of time that belongs to them; for I have already promised so to do throughout this undertaking; and this without adding any thing to what is therein contained, or taking away any thing therefrom. 2.234. which seemed to bring along with it an evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the same person who foretold that his nativity would bring the dominion of that kingdom low,) he made a violent attempt to kill him; and crying out in a frightful manner, he said, 3.36. When Moses had received this command from God, he came to the people, who waited for him, and looked upon him, for they saw already that he was coming apace from his eminence. As soon as he was come, he told them that God would deliver them from their present distress, and had granted them an unexpected favor; and informed them, that a river should run for their sakes out of the rock. 3.37. But they were amazed at that hearing, supposing they were of necessity to cut the rock in pieces, now they were distressed by their thirst and by their journey; while Moses only smiting the rock with his rod, opened a passage, and out of it burst water, and that in great abundance, and very clear. 3.277. Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 4.305. and that when they had got possession of the land of the Canaanites, and when they had destroyed the whole multitude of its inhabitants, as they ought to do, they should erect an altar that should face the rising sun, not far from the city of Shechem, between the two mountains, that of Gerizzim, situate on the right hand, and that called Ebal, on the left; and that the army should be so divided, that six tribes should stand upon each of the two mountains, and with them the Levites and the priests. 4.306. And that first, those that were upon Mount Gerizzim should pray for the best blessings upon those who were diligent about the worship of God, and the observation of his laws, and who did not reject what Moses had said to them; while the other wished them all manner of happiness also; and when these last put up the like prayers, the former praised them. 4.307. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time. 4.308. And when he was ready to die, he wrote these blessings and curses upon the altar, on each side of it; where he says also the people stood, and then sacrificed and offered burnt-offerings, though after that day they never offered upon it any other sacrifice, for it was not lawful so to do. These are the constitutions of Moses; and the Hebrew nation still live according to them. 5.68. 19. The fifth year was now past, and there was not one of the Canaanites remained any longer, excepting some that had retired to places of great strength. So Joshua removed his camp to the mountainous country, and placed the tabernacle in the city of Shiloh, for that seemed a fit place for it, because of the beauty of its situation, until such time as their affairs would permit them to build a temple; 5.69. and from thence he went to Shechem, together with all the people, and raised an altar where Moses had beforehand directed; then did he divide the army, and placed one half of them on Mount Gerizzim, and the other half on Mount Ebal, on which mountain the altar was; he also placed there the tribe of Levi, and the priests. 5.70. And when they had sacrificed, and denounced the [blessings and the] curses, and had left them engraven upon the altar, they returned to Shiloh. 5.233. 1. Now Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was spurious, by his concubine Drumah, whose name was Abimelech, who, after his father’s death, retired to Shechem to his mother’s relations, for they were of that place: 5.234. and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. 6.35. 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do, 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.37. nor could he either think of eating or sleeping, out of his concern and torment of mind at what they had said, but all the night long did he continue awake and revolved these notions in his mind. 6.38. 4. While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised, and would not have to be alone their king; that they had been contriving these things from the very day that they came out of Egypt; that however in no long time they would sorely repent of what they did, which repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office. 6.39. “So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting.” 6.40. 5. When Samuel had heard this, he called the Jews early in the morning, and confessed to them that he was to ordain them a king; but he said that he was first to describe to them what would follow, what treatment they would receive from their kings, and with how many mischiefs they must struggle. “For know ye,” said he, “that, in the first place, they will take your sons away from you, and they will command some of them to be drivers of their chariots, and some to be their horsemen, and the guards of their body, and others of them to be runners before them, and captains of thousands, and captains of hundreds; they will also make them their artificers, makers of armor, and of chariots, and of instruments; they will make them their husbandmen also, and the curators of their own fields, and the diggers of their own vineyards; 6.41. nor will there be any thing which they will not do at their commands, as if they were slaves bought with money. They will also appoint your daughters to be confectioners, and cooks, and bakers; and these will be obliged to do all sorts of work which women slaves, that are in fear of stripes and torments, submit to. They will, besides this, take away your possessions, and bestow them upon their eunuchs, and the guards of their bodies, and will give the herds of your cattle to their own servants: 6.42. and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved.” 6.43. 6. But the multitude was still so foolish as to be deaf to these predictions of what would befall them; and too peevish to suffer a determination which they had injudiciously once made, to be taken out of their mind; for they could not be turned from their purpose, nor did they regard the words of Samuel, but peremptorily insisted on their resolution, and desired him to ordain them a king immediately, and not to trouble himself with fears of what would happen hereafter, 6.44. for that it was necessary they should have with them one to fight their battles, and to avenge them of their enemies, and that it was no way absurd, when their neighbors were under kingly government, that they should have the same form of government also. So when Samuel saw that what he had said had not diverted them from their purpose, but that they continued resolute, he said, “Go you every one home for the present; when it is fit I will send for you, as soon as I shall have learned from God who it is that he will give you for your king.” 6.83. 4. And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government; 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.85. after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges. 6.166. 2. So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him; for which the physicians could find no other remedy but this, That if any person could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a one, and to observe when these demons came upon him and disturbed him, and to take care that such a person might stand over him, and play upon the harp, and recite hymns to him. 6.168. So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again. 6.213. 3. About this time it was that, upon the Philistines making a new expedition against the Hebrews, Saul sent David with an army to fight with them; and joining battle with them he slew many of them, and after his victory he returned to the king. But his reception by Saul was not as he expected upon such success, for he was grieved at his prosperity, because he thought he would be more dangerous to him by having acted so gloriously: 6.214. but when the demoniacal spirit came upon him, and put him into disorder, and disturbed him, he called for David into his bed-chamber wherein he lay, and having a spear in his hand, he ordered him to charm him with playing on his harp, and with singing hymns; which when David did at his command, he with great force threw the spear at him; but David was aware of it before it came, and avoided it, and fled to his own house, and abode there all that day. 8.131. but the palace, which was a building much inferior in dignity to the temple, both on account that its materials had not been so long beforehand gotten ready, nor had been so zealously prepared, and on account that this was only a habitation for kings, and not for God, it was longer in finishing. 8.251. 2. Now I cannot but think that the greatness of a kingdom, and its change into prosperity, often become the occasion of mischief and of transgression to men; for when Rehoboam saw that his kingdom was so much increased, he went out of the right way unto unrighteous and irreligious practices, and he despised the worship of God, till the people themselves imitated his wicked actions: 8.299. He dwelt in the city Tirzah, having made that his habitation, and reigned twenty-four years. He became more wicked and impious than Jeroboam or his son. He did a great deal of mischief to the multitude, and was injurious to God, who sent the prophet Jehu, and told him beforehand that his whole family should be destroyed, and that he would bring the same miseries on his house which had brought that of Jeroboam to ruin; 8.309. 5. When Zimri, the captain of the army, had killed Elah, he took the kingdom himself, and, according to Jehu’s prophecy, slew all the house of Baasha; for it came to pass that Baasha’s house utterly perished, on account of his impiety, in the same manner as we have already described the destruction of the house of Jeroboam. 8.313. Now Omri was no way different from those kings that reigned before him, but that he grew worse than they, for they all sought how they might turn the people away from God by their daily wicked practices; and oil that account it was that God made one of them to be slain by another, and that no one person of their families should remain. This Omri also died in Samaria and Ahab his son succeeded him. 8.316. 1. Now Ahab the king of Israel dwelt in Samaria, and held the government for twenty-two years; and made no alteration in the conduct of the kings that were his predecessors, but only in such things as were of his own invention for the worse, and in his most gross wickedness. He imitated them in their wicked courses, and in their injurious behavior towards God, and more especially he imitated the transgression of Jeroboam; 8.395. 2. Now, in the third year of this reign, he called together the rulers of the country, and the priests, and commanded them to go round the land, and teach all the people that were under him, city by city, the laws of Moses, and to keep them, and to be diligent in the worship of God. With this the whole multitude was so pleased, that they were not so eagerly set upon or affected with any thing so much as the observation of the laws. 9.27. 2. Accordingly the king in a very little time died, as Elijah had foretold; but Jehoram his brother succeeded him in the kingdom, for he died without children: but for this Jehoram, he was like his father Ahab in wickedness, and reigned twelve years, indulging himself in all sorts of wickedness and impiety towards God, for, leaving off his worship, he worshipped foreign gods; but in other respects he was an active man. 9.95. 1. Now Jehoram the king of Jerusalem, for we have said before that he had the same name with the king of Israel, as soon as he had taken the government upon him, betook himself to the slaughter of his brethren, and his father’s friends, who were governors under him, and thence made a beginning and a demonstration of his wickedness; nor was he at all better than those kings of Israel who at first transgressed against the laws of their country, and of the Hebrews, and against God’s worship. 9.157. Now Jehoash was seven years old when he took the kingdom. His mother’s name was Zibiah, of the city Beersheba. And all the time that Jehoiada lived Jehoash was careful that the laws should be kept, and very zealous in the worship of God; 9.173. 5. In the oneandtwentieth year of the reign of Jehoash, Jehoahaz, the son of Jehu, took the government of the Israelites in Samaria, and held it seventeen years. He did not [properly] imitate his father, but was guilty of as wicked practices as hose that first had God in contempt: 9.175. And these were the things that the people of Israel suffered, according to the prophecy of Elisha, when he foretold that Hazael should kill his master, and reign over the Syrians and Damcenes. But when Jehoahaz was under such unavoidable miseries, he had recourse to prayer and supplication to God, and besought him to deliver him out of the hands of Hazael, and not overlook him, and give him up into his hands. 9.178. He was a good man, and in his disposition was not at all like his father. Now at this time it was that when Elisha the prophet, who was already very old, and was now fallen into a disease, the king of Israel came to visit him; 9.205. 1. In the fifteenth year of the reign of Amaziah, Jeroboam the son of Joash reigned over Israel in Samaria forty years. This king was guilty of contumely against God, and became very wicked in worshipping of idols, and in many undertakings that were absurd and foreign. He was also the cause of ten thousand misfortunes to the people of Israel. 9.215. 3. When Jeroboam the king had passed his life in great happiness, and had ruled forty years, he died, and was buried in Samaria, and his son Zachariah took the kingdom. 9.232. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. 9.233. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, 9.234. after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who had laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. 9.242. And indeed this prophet prophesied many other things besides these concerning Nineveh, which I do not think necessary to repeat, and I here omit them, that I may not appear troublesome to my readers; all which thing happened about Nineveh a hundred and fifteen years afterward: so this may suffice to have spoken of these matters. 9.243. 1. Now Jotham died when he had lived forty-one years, and of them reigned sixteen, and was buried in the sepulchers of the kings; and the kingdom came to his son Ahaz, who proved most impious towards God, and a transgressor of the laws of his country. He imitated the kings of Israel, and reared altars in Jerusalem, and offered sacrifices upon them to idols; to which also he offered his own son as a burnt-offering, according to the practices of the Canaanites. His other actions were also of the same sort. 9.258. 1. About the same time Pekah, the king of Israel, died by the treachery of a friend of his, whose name was Hoshea, who retained the kingdom nine years’ time, but was a wicked man, and a despiser of the divine worship; 10.37. But when his son Manasseh, whose mother’s name was Hephzibah, of Jerusalem, had taken the kingdom, he departed from the conduct of his father, and fell into a course of life quite contrary thereto, and showed himself in his manners most wicked in all respects, and omitted no sort of impiety, but imitated those transgressions of the Israelites, by the commission of which against God they had been destroyed; for he was so hardy as to defile the temple of God, and the city, and the whole country; 10.47. 1. This Amon imitated those works of his father which he insolently did when he was young: so he had a conspiracy made against him by his own servants, and was slain in his own house, when he had lived twenty-four years, and of them had reigned two. 10.81. 2. Upon the death of Josiah, which we have already mentioned, his son, Jehoahaz by name, took the kingdom, being about twenty-three years old. He reigned in Jerusalem; and his mother was Hamutal, of the city Libhah. He was an impious man, and impure in his course of life; 10.83. and this sum of money Jehoiakim paid by way of tribute; but Neco carried away Jehoahaz into Egypt, where he died when he had reigned three months and ten days. Now Jehoiakim’s mother was called Zebudah, of the city Rumah. He was of a wicked disposition, and ready to do mischief; nor was he either religions towards God, or good-natured towards men. 10.100. but because he was of a gentle and just disposition, he did not desire to see the city endangered on his account, but he took his mother and kindred, and delivered them to the commanders sent by the king of Babylon, and accepted of their oaths, that neither should they suffer any harm, nor the city; 10.103. 2. Now Zedekiah was twentyandone year’s old when he took the government; and had the same mother with his brother Jehoiakim, but was a despiser of justice and of his duty, for truly those of the same age with him were wicked about him, and the whole multitude did what unjust and insolent things they pleased; 10.218. But let no one blame me for writing down every thing of this nature, as I find it in our ancient books; for as to that matter, I have plainly assured those that think me defective in any such point, or complain of my management, and have told them in the beginning of this history, that I intended to do no more than translate the Hebrew books into the Greek language, and promised them to explain those facts, without adding any thing to them of my own, or taking any thing away from there. 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 11.112. for before their captivity, and the dissolution of their polity, they at first had kingly government from Saul and David for five hundred and thirty-two years, six months, and ten days; but before those kings, such rulers governed them as were called judges and monarchs. Under this form of government they continued for more than five hundred years after the death of Moses, and of Joshua their commander. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever. 14.2. for we are upon the history and explication of such things as the greatest part are unacquainted withal, because of their distance from our times; and we aim to do it with a proper beauty of style, so far as that is derived from proper words harmonically disposed, and from such ornaments of speech also as may contribute to the pleasure of our readers, 14.3. that they may entertain the knowledge of what we write with some agreeable satisfaction and pleasure. But the principal scope that authors ought to aim at above all the rest, is to speak accurately, and to speak truly, for the satisfaction of those that are otherwise unacquainted with such transactions, and obliged to believe what these writers inform them of. 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 14.91. and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy. 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.170. However, Sextus Caesar, president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.490. in case he had himself offended the Romans by what he had done. Out of Herod’s fear of this it was that he, by giving Antony a great deal of money, endeavored to persuade him to have Antigonus slain, which if it were once done, he should be free from that fear. And thus did the government of the Asamoneans cease, a hundred twenty and six years after it was first set up. This family was a splendid and an illustrious one, both on account of the nobility of their stock, and of the dignity of the high priesthood, as also for the glorious actions their ancestors had performed for our nation; 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 16.143. this he named Antipatris, from his father Antipater. He also built upon another spot of ground above Jericho, of the same name with his mother, a place of great security and very pleasant for habitation, and called it Cypros. 16.187. As for ourselves, who come of a family nearly allied to the Asamonean kings, and on that account have an honorable place, which is the priesthood, we think it indecent to say any thing that is false about them, and accordingly we have described their actions after an unblemished and upright manner. And although we reverence many of Herod’s posterity, who still reign, yet do we pay a greater regard to truth than to them, and this though it sometimes happens that we incur their displeasure by so doing. 19.328. 3. Now this king was by nature very beneficent and liberal in his gifts, and very ambitious to oblige people with such large donations; and he made himself very illustrious by the many chargeable presents he made them. He took delight in giving, and rejoiced in living with good reputation. He was not at all like that Herod who reigned before him; 19.329. for that Herod was ill-natured, and severe in his punishments, and had no mercy on them that he hated; and every one perceived that he was more friendly to the Greeks than to the Jews; for he adorned foreign cities with large presents in money; with building them baths and theatres besides; nay, in some of those places he erected temples, and porticoes in others; but he did not vouchsafe to raise one of the least edifices in any Jewish city, or make them any donation that was worth mentioning. 19.330. But Agrippa’s temper was mild, and equally liberal to all men. He was humane to foreigners, and made them sensible of his liberality. He was in like manner rather of a gentle and compassionate temper. 19.331. Accordingly, he loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure; nor did any day pass over his head without its appointed sacrifice. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions. 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests. 20.261. I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without [considerable] errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history. |
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57. Mishnah, Sotah, 7.5, 7.7-7.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 218, 304, 305, 327| 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", 7.7. "בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה: \n", 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", | 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.", 7.7. "How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer.", 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", |
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| 58. Josephus Flavius, Life, 1, 198, 2-7, 9, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 341 |
59. Tosefta, Ketuvot, 4.7, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 564, 569| 4.7. "נושא אדם אשה ופוסק עמה על מנת שלא לזון על מנת שלא לפרנס ולא עוד אלא שפוסק [עמה] ע\"מ שתהא זנתו ומפרנסתו ומלמדתו תורה מעשה ביהושע בנו של ר\"ע שנשא אשה ופסק עמה ע\"מ שתהא זנתו ומפרנסתו ומלמדתו תורה [היו] שני בצורות [עמדו וחלקו] התחילה קובלת עליו לחכמים וכשבא לבית דין אמר להם היא נאמנת עלי יתר מכל אדם אמרה להם ודאי כך התנה עמי אמרו לה חכמים אין כלום אחר הקיצה.", 7.1. "עד שלשים יום יעמיד פרנס ובכהנת ג' חדשים דברי ר\"מ ר' [יהושע] אומר בישראל חדש אחד יקיים שנים יוציא ויתן כתובה.", 7.1. "ר' שמעון בן גמליאל אומר [אם היה חוגר באחת מרגליו או סומא באחת מעיניו מומין גדולין] הן יוציא ויתן כתובה. איזהו מקמץ זה בורסי ויש אומרים זה המקמץ צואה מצרף נחושת זה [המתיך נחושת] ר\"י בר יהודה אומר בעל פוליפוס זה ריח הפה.", | 4.7. "A man can marry a wife with the understanding that he will not feed her, with the understanding that he will not fice her. And not only this but he can decide with her that she will feed him, fice him and teach him Torah [by giving him the money so that he can not work and spend his time learning]. A case: Yehoshua son of Rabbi Akiva married a wife and decided with her [that they would be married] with the understanding that she would feed him, fice him and teach him Torah. There were years of famine. They began to dispute. She began to complain about him to the Sages. But when he came to court, he said to them: \"She is more trustworthy to me than any man.\" She said to them: \"Certainly, this is what he stipulated with me.\" The Sages said to her: \"There is nothing after the agreement.\" [I.e. the original agreement stands].", 7.1. "[A man who vows to abstain from benefitting from his wife] until 30 days, he should set up an officer [to look after his wife's affairs, and after that, if he hasn't released his vow, the marriage needs to end]; and with a priestly woman, 3 months—words of Rabbi Meir. Rabbi Yehudah (sic!, all the manuscripts have Yehudah): With an Israelite woman, for 1 month—he can uphold his vow; after 2 months—he sends her out and pays her ketubah; with a priestly woman, for 2 months—he can uphold; after 3 months—he sends her out and pays her ketubah (sic!, whole line translated from the manuscripts)", |
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| 60. Ps.-Philo, Biblical Antiquities, 56.1-56.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 309 |
| 61. Tosefta, Rosh Hashanah, 1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 312 |
62. Tosefta, Sanhedrin, 4.1-4.3, 4.5, 4.7-4.8, 4.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 300, 301, 302, 303, 307, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344| 4.1. "כהן גדול שהרג את הנפש מזיד נהרג ושוגג גולה עבר על מצות עשה ועל מצות לא תעשה ושאר כל המצות הרי הוא כהדיוט לכל דבר ולא חולץ ולא חולצין לאשתו ולא מיבם אבל מיבמין לאשתו עומד בשורה להתנחם הסגן מימינו וראש בית אב משמאלו וכל העם אומרין לו אנו כפרתך והוא אומר להן תתברכו מן השמים עומד בשורה לנחם את אחרים הסגן וכהן שעבר מגדולתו מימינו ואבל משמאלו ואין רואין אותו ערום ולא כשהוא מסתפר ולא בבית המרחץ שנאמר (ויקרא כא) והכהן הגדול מאחיו אשר יוצק על ראשו שיהיו אחיו הכהנים נוהגין בו גדולה ואם רצה שירחצו אחרים עמו הרשות בידו ר\"י אומר אם רצה לנהוג בזיון בעצמו אין שומעין לו שנאמר (שם) וקדשתו על כרחו אמרו לו לר' יהודה אינו אומר (שם) ומן המקדש לא יצא אלא בשעת עבודה בלבד והולך להברות את אחרים ואחרים באין להברותו.", 4.2. "מלך ישראל אין עומד בשורה להתנחם ואין עומד בשורה לנחם את אבלים ואינו הולך להברות את אחרים אבל אחרים באין אצלו להברותו שנא' (שמואל ב ג׳:ל״ה) ויבא כל העם להברות את דוד לחם בעוד היום ועובר על מצות עשה ועל מצות לא תעשה ושאר כל המצות והרי הוא כהדיוט לכל דבר לא חולץ ולא חולצין לאשתו ולא מיבם ולא מיבמין לאשתו ר' יהודה אומר רצה לחלוץ הרשות בידו אמרו לו נמצאת פוגם כבודו של מלך ואין נושאין אלמנותו שנאמר (שמואל ב כ׳:ג׳) ותהיינה צרורות עד יום מותן אלמנות חיות ובורר לו נשים מ\"מ שירצה כהנות לויות וישראלית ואין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בכתרו ובשרביטו ולא באחד מכל משמשיו מת כולן נשרפין עליו שנאמר (ירמיהו ל״ד:ה׳) בשלום תמות ובמשרפות אבותיך וגו' וכשם ששורפים על המלכים כך שורפים על הנשיאים אבל לא על ההדיוטות מה הן שורפין עליהן מטתו וכל כלי תשמישו כל העם עומדין והוא יושב ולא היתה ישיבה בעזרה אלא למלכי בית דוד בלבד וכל העם שותקין והוא מדבר הוא קורא אותן אחי ועמי שנאמר (דברי הימים א כ״ח:ב׳) שמעוני אחי ועמי והן קורין אותו אדונינו ורבינו שנאמר (מלכים א א׳:מ״ג) אבל אדונינו המלך דוד המליך את שלמה.", 4.3. "לא ירבה לו נשים כאיזבל אבל כאביגיל מותר דברי ר' יהודה (מלכים א א) לא ירבה לו סוסים סוסים בטלים אפי' אחד שנאמר (שם) למען הרבות סוס ר' יהודה אומר הרי הוא אומר (מלכים א ה׳:ו׳) ויהי לשלמה ארבעים אלף ארוות סוסים למרכבתו ויפה עשה שנאמר (מלכים א ד׳:כ׳) יהודה וישראל רבים כחול <הים> אשר על הים לרוב כשהוא אומר (מלכים א ה׳:ו׳) ושנים עשר אלף פרשים שהשאר בטלנין היו והדיוט מותר בכולן ר' יוסי אומר כל האמור בפרשת המלך המלך מותר בה ר' יהודה אומר לא נאמרה פרשה זו אלא בשביל לאיים עליהם שנא' (דברים י״ז:ט״ו) שום תשים עליך מלך וכן היה ר' יהודה אומר ג' מצות נצטוו ישראל בביאתן לארץ למנות עליהן מלך ולבנות בית הבחירה ולהכרית זרע עמלק אם כן למה נענשו בימי שמואל אלא לפי שהקדימו על ידן ר' יהודה אומר לא נאמרה פרשה [זו] אלא מפני תרעומת שנאמר (דברים י״ז:י״ד) ואמרת אשימה עלי מלך ר\"א בר' יוסי אומר זקנים שאלו כהלכה שנא' (שמואל א ח׳:ו׳) תנה לנו מלך לשפטנו [אבל] עמי הארץ חזרו וקלקלו שנאמר (שם) והיינו גם אנחנו וגו' הרוגי בית דין נכסיהן ליורשיהן הרוגי המלך נכסיהן למלך דברי ר' יהודה וחכמים אומרים הרוגי המלך נכסיהן ליורשיהן אמר להם רבי יהודה הרי הוא אומר (מלכים א כ״א:י״ח) הנה הוא בכרם נבות אשר ירד שם לרשתו אמרו לו מפני שבן אחי אביו היה וראוי לו ליורשו אמר להם וכי לא היה לו בנים אמרו לו והלא אותו ואת בניו הרג שנאמר (מלכים ב ט׳:כ״ו) אם לא [את] דמי נבות ואת דמי בניו ראיתי אמש נאם ה' ושלמתי לך בחלקה הזאת נאם ה'.", 4.5. "רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו אלמלא קדמו משה נאמרה במשה עליה נאמרה בעזרא עליה נאמרה במשה עליה (שמות יט) ומשה עלה אל האלהים נאמרה בעזרא עליה (עזרא ז) הוא עזרא עלה מבבל מה עליה האמורה במשה למד תורה לישראל שנאמר (דברים ד) ואותי צוה ה' בעת ההיא ללמד אתכם אף העליה האמורה בעזרא לימד תורה לישראל שנאמר (עזרא ז) כי עזרא הכין לבבו לדרוש את תורת ה' ולעשות וללמד בישראל חוק ומשפט ואף הוא נתון על ידו כתב ולשון שנאמר (עזרא ד) וכתב הנשתוון כתוב ארמית ומתורגם ארמית מה תרגומו ארמית אף כתוב ארמית ואומר (דנייאל ה) ולא כהלין כתבא למקרא וגו' מלמד שבאותו היום ניתן ואומר (דברים יז) וכתב לו את משנה התורה הזאת תורה העתידה לשתנות למה נקרא שמו אשורי על שום שעלה עמהן מאשור רבי אומר בכתב אשורי נתנה תורה לישראל וכשחטאו נהפכה להן לשון וכששבו בימי עזרא חזרה להן אשורית שנא' (זכריה ט) שובו לבצרון וגו' ר\"ש בן אלעזר אומר משם ר\"א בן פרטא שאמר משם ר\"א המודעי בכתב זה ניתנה תורה לישראל שנאמר (שמות כז) ווי העמודים ווין שהן דומים לעמודים ואומר (אסתר ח) ואל היהודים ככתבם וכלשונם מה לשונם בלשון הזה אף כתבם בלשון הזה למה נקרא שמו אשורי ע\"ש שהוא מאושר בכתבו א\"כ למה נאמר (דברים יז) וכתב לו את משנה התורה הזאת מלמד ששתי תורות כותב לו אחת שנכנסת ויוצאה עמו ואחת שמונחת לו בתוך הבית זו שנכנסת ויוצאה עמו לא תכנס עמו לא למרחץ ולא לבית המים שנאמר (שם) והיתה עמו וקרא בו כל ימי חייו וגו' במקום הראוי לקרות בו והלא דברים ק\"ו ומה אם מלך ישראל שלא עסק אלא בצרכי צבור נאמר בו והיתה עמו וקרא בו כל ימי חייו שאר בני אדם על אחת כמה וכמה וכיוצא בו (דברים לד) ויהושע בן נון מלא רוח חכמה כי סמך משה את ידיו וגו' וכן הוא אומר (שמות לג) ויהושע בן נון נער וכן הוא אומר (יהושוע א) לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה והרי דברים ק\"ו ומה יהושע בן נון שעסק בכיבוש הארץ ועומד לחלקה לישראל נאמר בו לא ימוש וגו' שאר בני אדם עאכו\"כ.", | |
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| 63. Tosefta, Shabbat, 7.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 331 |
64. Tosefta, Sotah, 7.12, 7.17, 8.9-8.10, 11.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 98, 305, 565| 7.12. "(דברים כ׳:ז׳) ומי האיש אשר ארש אשה אחד [מארס] ואחד [מייבם] אפילו שומרת יבם לחמשה אחין ואפי' חמשה אחין ששמעו שמת אחיהם במלחמה כולן חוזרין ובאין אין לי אלא בנה ביתו ולא חנכו נטע כרם ולא חללו ארס אשה ולא לקחה בנה בית וחנכו ולא שהה שנים עשר חדש נטע כרם וחללו ולא שהה שנים עשר חדש ארס אשה ולקחה ולא שהה שנים עשר חדש מנין שאין זזין ממקומן ת\"ל (דברים כ״ד:ה׳) כי יקח איש אשה חדשה דבר זה בכלל היה ולמה יצא להקיש אליו מה זה מיוחד שארס אשה ולקחה ולא שהה י\"ב חדש שאין [זזין ממקומן] אף כולן כן.", 11.8. "כיוצא בדבר אתה אומר (שמואל ב כ״א:ח׳) ואת חמשת בני מיכל בת שאול אשר ילדה לעדריאל [וגו'] המחולתי היכן מצינו שנתנה מיכל לעדריאל המחולתי והלא לא נתנה אלא לפלטי בן ליש אשר מגלים שנאמר (שמואל א כ״ה:מ״ד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש אלא מקיש נשואי מיכל לנשואי מרב מה נשואי מרב בעבירה אף נשואי מיכל [לפלטי בן ליש] בעבירה [היה].", | |
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65. Anon., Genesis Rabba, 30.8, 80.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 313, 336, 566| 30.8. תָּמִים הָיָה בְּדֹרֹתָיו (בראשית ו, ט), בַּר חַטְיָיא אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ תָּמִים, הִשְּׁלִים שָׁנָיו לְמִדַּת שָׁבוּעַ. הָיָה, אָמַר רַבִּי יוֹחָנָן כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, מִתְּחִלָּתוֹ וְעַד סוֹפוֹ הוּא צַדִּיק. הֲתִיבוּן לֵיהּ וְהָכְתִיב (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, מֵעַתָּה הוּא תְּחִלָּתוֹ וְהוּא סוֹפוֹ. אֲמַר לְהוֹן אַף הִיא לָא תַבְרָא, דְּהָא רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ וכו', רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, וּמַה אֲנִי מְקַיֵּם הָיָה, שֶׁהָיָה מְתֻקָּן לְהַדְרִיךְ כָּל הָעוֹלָם כֻּלּוֹ בִּתְשׁוּבָה. (בראשית ג, כב): הֵן הָאָדָם הָיָה, מְתֻקָּן לְמִיתָה, נָחָשׁ (בראשית ג, א): הָיָה, מְתֻקָּן לְפֻרְעָנוּת, קַיִן (בראשית ד, ב): הָיָה, מְתֻקָּן לְגָלוּת, אִיּוֹב (איוב א, א): הָיָה, מְתֻקָּן לְיִסּוּרִין, נֹחַ הָיָה, מְתֻקָּן לַנֵּס, משֶׁה (שמות ג, א): הָיָה, מְתֻקָּן לַגּוֹאֵל, מָרְדְּכַי (אסתר ב, ה): הָיָה, מְתֻקָּן לִגְאֻלָּה. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, רָאָה עוֹלָם חָדָשׁ, אָמַר רַבִּי שְׁמוּאֵל חֲמִשָּׁה הֵן: נֹחַ, אֶתְמוֹל (איוב יד, יט): אֲבָנִים שָׁחֲקוּ מַיִם, דְּאָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ אִצְטְרֻבָּלִין שֶׁל רֵחַיִם נִמְחֶה בַּמַּיִם, וְהָכָא אַתְּ אָמַר (בראשית ט, יח): וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה, אֶתְמָהָא, אֶלָּא רָאָה עוֹלָם חָדָשׁ. יוֹסֵף (תהלים קה, יח): עִנּוּ בַכֶּבֶל רַגְלוֹ, וְעַכְשָׁו (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. משֶׁה, אֶתְמוֹל בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, וְעַכְשָׁו הוּא מְשַׁקְּעוֹ בַּיָּם, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. אִיּוֹב, אֶתְמוֹל (איוב טז, יג): יִשְׁפֹּךְ לָאָרֶץ מְרֵרָתִי, וְעַכְשָׁו (איוב מב, י): וַיּוֹסֶף ה' אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. מָרְדְּכַי, אֶתְמוֹל הָיָה מְתֻקָּן לִצְלִיבָה, וְעַכְשָׁו הוּא צוֹלֵב אֶת צוֹלְבָיו, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ, רַבָּנָן אָמְרִין כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, זָן וּמְפַרְנֵס, נֹחַ, זָן וּפִרְנֵס כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (בראשית ו, כא): וְאַתָּה קַח לְךָ וגו'. יוֹסֵף (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו. משֶׁה, זָן וּפִרְנֵס אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר. (איוב לא, יז): וְאֹכַל פִּתִּי לְבַדִּי, שֶׁמָּא (איוב לא, יז): וְלֹא אָכַל יָתוֹם מִמֶּנָּה, אֶתְמָהָא. מָרְדְּכַי זָן וּפִרְנֵס, אָמַר רַבִּי יוּדָן פַּעַם אַחַת חִזֵּר עַל כָּל הַמֵּנִיקוֹת וְלֹא מָצָא לְאֶסְתֵּר לְאַלְתָּר מֵינִיקָה, וְהָיָה מֵינִיקָהּ הוּא, רַבִּי בֶּרֶכְיָה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר בָּא לוֹ חָלָב וְהָיָה מֵינִיקָהּ. כַּד דָּרַשׁ רַבִּי אַבָּהוּ בְּצִבּוּרָא גָּחוֹךְ צִבּוּרָא לְקָלֵיהּ, אֲמַר לְהוֹן וְלָא מַתְנִיתָּא הִיא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר חָלָב הַזָּכָר טָהוֹר. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. | |
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66. Anon., Sifra, 1.9, 3.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 315, 438 | 1.9. "6) kllal ufrat ukllal (general-specific-general): (Devarim 14:26): \"And you shall give the money for all that your soul desires\" — general; \"of herd, flock, wine, and strong drink\" — specific; \"and for all that your souls asks\" — reversion to the general: general-specific-general — ē ata dan ela ke'ein haprat (the rule is in accordance with the specific), viz.: Just as the specific is: one fruit from another, (e.g., wine from grapes), originating from the earth, so, everything of this nature is purchasable with ma'aser money) — to exclude mushrooms and truffles (which, although they are fruit, do not come from another fruit).", |
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| 67. Anon., Sifre Deuteronomy, 153, 156-161, 26, 305-306, 334, 357, 38, 55, 67, 162 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 311, 332, 336, 337, 567 |
| 68. Anon., Sifre Numbers, 103, 138, 141, 153-154, 82, 137 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 565 |
| 69. Anon., Leviticus Rabba, 26 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •saul (biblical king) Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 208; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 208 |
| 70. Anon., Targum of The Prophets, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 565 |
| 71. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 568 |
| 72. Hippolytus, Apostolic Tradition, 5.2, 20.3-20.8, 21.9-21.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •david (biblical king) Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 134 |
73. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 566| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. b and from Yavne to Usha; and from Usha /b it returned b to Yavne; and from Yavne /b it went back b to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, /b as it is in the Jordan Valley. A verse alludes to these movements, b as it is stated: “And brought down, you shall speak out of the ground” /b (Isaiah 29:4)., b Rabbi Elazar says: /b There are b six exiles, /b if you count only the places, not the number of journeys, and a different verse alludes to this, b as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” /b (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. b Rabbi Yoḥa said: And from there, /b i.e., from their lowest place of descent, b they are destined to be redeemed /b in the future, b as it is stated: “Shake yourself from the dust, arise, sit, /b Jerusalem” (Isaiah 52:2)., strong MISHNA: /strong b Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that even /b if b the head of the court /b of seventy-one b is in any /b other b place, /b not where the Great Sanhedrin is in session, b the witnesses should /b nevertheless b go only to the place /b where the Great Sanhedrin b gathers /b to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strong GEMARA: /strong The Gemara relates: There was b a certain woman who was called to judgment before Ameimar in Neharde’a. Ameimar /b temporarily b went to Meḥoza, and she did not follow him /b to be judged there. b He wrote a document of excommunication [ i petiḥa /i ] concerning her, /b for disobeying the court. b Rav Ashi said to Ameimar: Didn’t we learn /b in the mishna: b Even /b if b the head of the court /b of seventy-one b is in any /b other b place, the witnesses should go only to the place /b where the Great Sanhedrin b gathers? /b This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar b said to him: This applies only to testimony /b to determine the start b of the month, /b for which it is necessary to have a fixed place. The reason is b that if so, /b if the witnesses come to court when the head of the court is absent and they will have to go to another place, b consequently you will be obstructing them for future /b occasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. b However, here, /b with regard to monetary claims, the verse states: b “The borrower is servant to the lender” /b (Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ b The Sages taught /b in a i baraita /i : b Priests are not allowed to ascend with their sandals to the platform /b to recite the Priestly Blessing in the synagogue. b And this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Six /b are mentioned b in this chapter: /b Sounding the i shofar /i on Shabbat in Yavne, taking the i lulav /i all seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. b And one /b is stated b in the first chapter, /b that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., b And the other, as it is taught /b in a i baraita /i : b A convert who converts nowadays is required to set aside a quarter /b -shekel b for his nest, /b i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. b Rabbi Shimon ben Elazar said: Rabban Yoḥa /b ben Zakkai b already /b assembled a majority who b voted and rescinded /b the ordice b due to /b a potential b mishap. /b If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., b And the other /b ordice, the ninth, b is /b the subject of b a dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said: /b The ordice concerned the fruit of a b fourth-year grapevine. Rav Naḥman bar Yitzḥak said: /b It was with regard to b the strip of crimson /b wool.,The Gemara elaborates: b Rav Pappa said /b that the ordice is referring to the fruit of b a fourth-year grapevine, as it is taught /b in a mishna ( i Beitza /i 5a): The fruit of b a fourth-year grapevine /b has the status of second-tithe fruits, and therefore their owner b would ascend to Jerusalem /b and eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as b a day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordan /b river b to the east. /b , b And Ulla said, and some say Rabba bar Ulla /b said that b Rabbi Yoḥa said: /b For b what reason /b did the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? b In order to adorn the markets of Jerusalem with fruit, /b as this decree ensures that there is always an abundance of fruit in Jerusalem., b And it was /b further b taught /b in a i baraita /i : b Rabbi Eliezer /b ben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, b had a fourth-year grapevine /b located between Lod and Jerusalem, b to the east /b of b Lod alongside the village of Tavi. /b The vine was within the boundaries of Jerusalem for the purpose of this i halakha /i . Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, b and Rabbi Eliezer sought to render /b the fruit b ownerless /b in favor b of the poor, /b for whom it would be worth the effort to bring the fruit to Jerusalem., b His students said to him: /b Our b teacher, /b there is no need to do so, as b your colleagues have already voted on /b the matter b and permitted it, /b as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: b Who are: Your colleagues? /b This is referring to b Rabban Yoḥa ben Zakkai. /b , b Rav Naḥman bar Yitzḥak said: /b The ordice was with regard to b the strip of crimson /b wool used on Yom Kippur. b As it is taught /b in a i baraita /i : b At first they would tie a strip of crimson /b wool b to the opening of the Entrance Hall /b of the Temple b on the outside. /b If, after the sacrificing of the offerings and the sending of the scapegoat, the strip b turned white, /b the people b would rejoice, /b as this indicated that their sins had been atoned for. If b it did not turn white they would be sad. /b When the Sages saw that people were overly distressed on Yom Kippur, b they instituted that they should tie /b the strip of crimson wool b to the opening of the Entrance Hall on the inside, /b where only a few could enter to see it., b But /b people b would still peek and see /b it, and once again, if b it turned white they would rejoice, /b and if b it did not turn white they would be sad. /b Therefore, the Sages b instituted that they should tie half of /b the strip b to a rock /b near the place where the one who sent the scapegoat stood b and half of it between the horns of the scapegoat, /b so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: b What is the reason /b that b Rav Naḥman bar Yitzḥak did not state /b his opinion with regard to the ordice b in accordance with /b the opinion of b Rav Pappa? He /b could have b said to you: If it enters your mind /b to say that b Rabban Yoḥa ben Zakkai /b rescinded the ordice of the fruit of fourth-year grapevines, b was he /b one of b Rabbi Eliezer’s colleagues, /b that the students would have referred to him in this manner? b He was his teacher. /b Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. b And the other, /b Rav Pappa, what would he respond to this? He would say that b since they were /b Rabbi Eliezer’s b students /b it is b not proper conduct /b for one b to say to his teacher: Your teacher. /b Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: b And what is the reason /b that b Rav Pappa did not state /b his opinion b in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak? /b Rav Pappa could have b said to you: If it enters your mind /b to say that this ordice for Yom Kippur was instituted by b Rabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was there /b in fact b a strip of crimson /b wool? b Isn’t it taught /b in a i baraita /i : b All the years of Rabban Yoḥa ben Zakkai’s /b life were b 120 years: Forty years he was involved in business /b so that he could achieve ficial independence and study Torah, b forty years he studied /b Torah, and b forty years he taught /b Torah., b And it is taught /b in a i baraita /i : During b the forty years before the /b Second b Temple was destroyed the strip of crimson /b wool b would not turn white; rather, /b it would b turn /b a deeper shade of b red. And we learned /b in the mishna: b When the Temple was destroyed Rabban Yoḥa ben Zakkai instituted /b his ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: b And the other /b Sage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during b those forty years that he studied /b Torah. He b was /b then b a student sitting before his teacher, and he said a matter, /b i.e., he suggested this ordice, b and his reasoning made sense /b to the Sages, |
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74. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 332| 52b. למה תלמיד חכם דומה לפני עם הארץ בתחלה דומה לקיתון של זהב סיפר הימנו דומה לקיתון של כסף נהנה ממנו דומה לקיתון של חרש כיון שנשבר שוב אין לו תקנה,אימרתא בת טלי בת כהן שזינתה הואי אקפה רב חמא בר טוביה חבילי זמורות ושרפה,אמר רב יוסף טעה בתרתי טעה בדרב מתנה וטעה בדתניא (דברים יז, ט) ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם בזמן שיש כהן יש משפט בזמן שאין כהן אין משפט:,אמר רבי אלעזר ברבי צדוק מעשה בבת כהן שזינתה וכו': אמר רב יוסף בית דין של צדוקים הוה,הכי אמר להו והכי אהדרו ליה והתניא אמר רבי אלעזר ברבי צדוק זכורני כשהייתי תינוק ומורכב על כתיפו של אבא והביאו בת כהן שזינתה והקיפוה חבילי זמורות ושרפוה אמרו לו קטן היית ואין מביאין ראיה מן הקטן שני מעשים הוו,הי אמר להו ברישא אילימא הא קמייתא אמר להו ברישא א"ל כשהוא גדול ולא אשגחו ביה אמר להו כשהוא קטן ואשגחו ביה,אלא הא אמר להו ברישא ואמרו ליה קטן היית ואמר להו כשהוא גדול ואמרו ליה מפני שלא היה בית דין של אותה שעה בקי:, big strongמתני׳ /strong /big מצות הנהרגין היו מתיזין את ראשו בסייף כדרך שהמלכות עושה רבי יהודה אומר ניוול הוא לו אלא מניחין את ראשו על הסדן וקוצץ בקופיץ אמרו לו אין מיתה מנוולת מזו:, big strongגמ׳ /strong /big תניא אמר להן רבי יהודה לחכמים אף אני יודע שמיתה מנוולת היא אבל מה אעשה שהרי אמרה תורה (ויקרא יח, ג) ובחקותיהם לא תלכו,ורבנן כיון דכתיב סייף באורייתא לא מינייהו קא גמרינן,דאי לא תימא הכי הא דתניא שורפין על המלכים ולא מדרכי האמורי היכי שרפינן והכתיב ובחקותיהם לא תלכו אלא כיון דכתיב שריפה באורייתא דכתיב (ירמיהו לד, ה) ובמשרפות אבותיך וגו' לאו מינייהו קא גמרינן והכא נמי כיון דכתיב סייף באורייתא לאו מינייהו קא גמרינן,והא דתנן באידך פירקין אלו הן הנהרגין הרוצח ואנשי עיר הנדחת בשלמא עיר הנדחת כתיב בהו (דברים יג, טז) לפי חרב אלא רוצח מנלן,דתניא (שמות כא, כ) נקם ינקם נקימה זו איני יודע מה הוא כשהוא אומר (ויקרא כו, כה) והבאתי עליכם חרב נוקמת נקם ברית הוי אומר נקימה זו סייף,ואימא דבריז ליה מיברז לפי חרב כתיב,ואימא דעביד ליה גיסטרא אמר רב נחמן אמר רבה בר אבוה אמר קרא (ויקרא יט, יח) ואהבת לרעך כמוך ברור לו מיתה יפה,אשכחן דקטל עבדא בר חורין מנא לן,ולאו קל וחומר הוא קטל עבדא בסייף בר חורין בחנק,הניחא למאן דאמר חנק קל אלא למ"ד חנק חמור מאי איכא למימר,נפקא ליה מדתניא (דברים כא, ט) ואתה תבער הדם הנקי מקרבך הוקשו כל שופכי דמים לעגלה ערופה מה להלן בסייף ומן הצואר אף כאן בסייף ומן הצואר,אי מה להלן בקופיץ וממול עורף אף כאן בקופיץ וממול עורף אמר רב נחמן אמר רבה בר אבוה אמר קרא ואהבת לרעך כמוך ברור לו מיתה יפה:, big strongמתני׳ /strong /big מצות הנחנקין היו משקעין אותו בזבל עד ארכובותיו ונותן סודר קשה לתוך הרכה וכורך על צוארו זה מושך אצלו וזה מושך אצלו עד שנפשו יוצאת:, big strongגמ׳ /strong /big תנו רבנן (ויקרא כ, י) איש פרט לקטן (ויקרא כ, י) אשר ינאף את אשת איש פרט לאשת קטן (ויקרא כ, י) אשת רעהו פרט לאשת אחרים,(ויקרא כ, ב) מות יומת בחנק אתה אומר בחנק או אינו אלא באחת מכל מיתות האמורות בתורה אמרת כל מקום שנאמר מיתה בתורה סתם אין אתה רשאי למושכה להחמיר עליה אלא להקל עליה דברי רבי יאשיה,רבי יונתן אומר לא מפני שהיא קלה אלא כל מיתה האמורה בתורה סתם אינה אלא חנק,רבי אומר נאמר מיתה בידי שמים ונאמר מיתה בידי אדם מה מיתה האמורה בידי שמים מיתה שאין בה רושם אף מיתה האמורה בידי אדם מיתה שאין בה רושם,ואימא שריפה מדאמר רחמנא בת כהן בשריפה מכלל דהא לאו בת שריפה היא | 52b. b To what is a Torah scholar compared /b when he is standing b before an ignoramus? At first, /b when he does not know him, the ignoramus considers him to be b like a goblet [ i lekiton /i ] of gold. /b Once b he has conversed with him /b concerning mundane matters, he considers him to be b like a goblet of silver, /b i.e., the stature of the Torah scholar is downgraded in the eyes of the ignoramus. Once the scholar b has received benefit from /b the ignoramus, b he /b considers him to be b like an earthenware goblet, /b which b once broken cannot be fixed. /b ,The Gemara relates: b Imrata bat Talei was a priest’s daughter who committed adultery. Rav Ḥama bar Toviyya surrounded her /b with b bundles of branches and burned her. /b , b Rav Yosef says: /b Rav Ḥama bar Toviyya b erred with regard to two /b i halakhot /i . b He erred with regard to /b the ruling b of Rav Mattana, /b i.e., that burning is performed using a wick of lead, b and he erred with regard to that which is taught /b in a i baraita /i : It is derived from the verse: b “And you shall come to the priests, the Levites, and to the judge that will be in those days” /b (Deuteronomy 17:9), that b at a time when there is a priest /b serving in the Temple, i.e., when the Temple is built, b there is judgment /b of capital cases. By inference, b at a time when there is no priest, there is no judgment /b of capital cases.,§ The mishna teaches that b Rabbi Elazar, son of Rabbi Tzadok, said: An incident /b occurred b with regard to a priest’s daughter who committed adultery, /b and she was executed by actual burn-ing, and the Sages said to him that the court at that time was not proficient in i halakha /i . b Rav Yosef says: It was a court of the Sadducees, /b who interpreted the verse according to its straightforward meaning.,The Gemara asks: b Did /b Rabbi Elazar ben Tzadok b say that to /b the Sages, b and did /b the Sages b answer him in that manner? But isn’t /b a different version of the exchange b taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Tzadok, says: I remember when I was a child, and was riding on /b my b father’s shoulders. And they brought a priest’s daughter who had committed adultery, and surrounded her /b with b bundles of branches and burned her. /b The Sages b said to him: You were a minor /b at that time b and one cannot bring proof from /b the testimony of b a minor, /b as perhaps you did not understand the proceedings properly. The two versions of this exchange do not accord with each other. The Gemara answers: b There were two /b separate b incidents, /b and Rabbi Elazar ben Tzadok testified with regard to both.,The Gemara asks: b Which /b incident b did he tell /b the Sages about b first? If we say /b that b first he told them /b about b this first /b incident, i.e., the one that is recounted in the mishna, this is unreasonable; if he first b told /b them about the incident that occurred b when he was an adult, and they paid no attention to him, /b but rejected his statement by responding that the court was not proficient in i halakha /i , b would he tell /b them afterward about the incident that occurred b when he was a small child and /b think that b they would pay attention to him? /b , b Rather, /b it is clear that b he first told them /b about b that /b incident, i.e., the one recounted in the i baraita /i , b and they said to him: You were a minor, /b and one cannot bring proof from the testimony of a minor. b And /b then b he told them /b about the incident that occurred b when he was an adult, and they said to him: /b The court did so b because the court at that time was not proficient /b in i halakha /i ., strong MISHNA: /strong b The mitzva of those who are killed, /b i.e., the process of execution by decapitation, is carried out in the following manner: The executioners b cut off his head with a sword, the way that the monarchy does /b when a king sentences a person to death. b Rabbi Yehuda says: /b This manner of execution is improper, as b it degrades him. Rather, they place the head of /b the condemned b on the block, and chop /b it off b with a cleaver [ i bekofitz /i ]. /b The Rabbis b said to him: /b If you are concerned about his degradation, b there is no death /b penalty more b degrading than that. /b It is better for him to be executed in the manner described first., strong GEMARA: /strong b It is taught /b in a i baraita /i ( i Tosefta /i 9:3): b Rabbi Yehuda said to the Rabbis: I too, know that it is a degrading death, but what shall I do, as the Torah states: “And you shall not follow their statutes” /b (Leviticus 18:3), i.e., it is prohibited to adopt the practices of the gentiles.,The Gemara asks: b And /b how do b the Rabbis /b respond to this claim? The Gemara answers: b Since /b decapitation by the b sword is written in the Torah, it is not from /b the gentiles that b we learn /b it. This is Torah law, and the custom of the gentiles is not taken into consideration. It is of no import that they have a corresponding type of execution., b As, if you do not say so, /b that a Jewish custom is not forbidden even if the gentiles have the same custom, then b that which is taught /b in a i baraita /i poses a difficulty. The i baraita /i teaches: b One burns /b vessels and clothes b over /b the deaths of b kings /b as an expression of grief, b and /b this is b not /b forbidden b for /b being b of the ways of the Amorites. How can we perform /b this b burning? But isn’t it written: “And you shall not follow their statutes”? Rather, since burning /b items over the death of a king b is written in the Torah, as it is written: “And with the burnings of your fathers, /b the first kings who came before you, so shall they make a burning for you” (Jeremiah 34:5), it is b not from /b the gentiles that b we learn /b it. b And here too, since /b decapitation by the b sword is written in the Torah, /b it is b not from them /b that b we learn /b it.,§ The Gemara asks: b And /b with regard to b that which we learned /b in a mishna b in another chapter /b of this tractate (76b): b These /b transgressors b are those who are killed /b by decapitation: b The murderer and the people of an idolatrous city, /b there is a difficulty. b Granted, /b the people of b an idolatrous city /b are executed in this manner, as b it is written concerning them: /b “You shall smite the inhabitants of that city b with the edge of the sword” /b (Deuteronomy 13:16). b But /b with regard to b a murderer, from where do we /b derive that he is executed by decapitation?,The Gemara answers that it is derived b as it is taught /b in a i baraita /i : It is stated in the verse: “And if a man smites his slave or his maidservant by the staff and he dies under his hand, b he shall be avenged” /b (Exodus 21:20). Prima facie, b I do not know what this vengeance is /b referring to. b When it says: “And I will bring upon you the sword avenging the vengeance of the covet” /b (Leviticus 26:25), b you must say /b that b vengeance is /b decapitation by the b sword. /b ,The Gemara asks: b But /b why not b say that /b the executioner b should stab him /b with a sword, rather than decapitate him? The Gemara answers: b It is written /b with regard to the people of an idolatrous city: b “With the edge of the sword,” /b indicating that the execution should be administered with the edge of the sword and not its point.,The Gemara asks: b But say that /b the executioner b should cut him in half [ i gistera /i ], /b down the middle of his body. The Gemara answers that b Rav Naḥman says /b that b Rabba bar Avuh says: /b The b verse states: “And you shall love your neighbor as yourself” /b (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should b select a good, /b i.e., a compassionate, b death for him. /b Cutting his body in half is not a compassionate manner of execution.,The Gemara asks: b We have found /b proof that one b who killed /b a Canaanite b slave /b is executed by decapitation. But b from where do we /b derive that one who kills b a freeman /b is executed in the same manner?,The Gemara answers: b But is it not /b inferred b i a fortiori /i ? /b If one who b killed /b a Canaanite b slave /b is executed b by /b the b sword, /b should one who killed b a freeman /b be executed merely b by strangulation? /b ,This Gemara rejects this answer: b This works out well according to the one who says /b that b strangulation /b is a more b lenient /b type of capital punishment than decapitation. b But according to the one who says /b that b strangulation /b is more b severe /b than decapitation, b what can be said? /b It is possible that one who murdered a freeman is in fact executed by strangulation.,The Gemara answers: The mishna b derives it from that which is taught /b in a i baraita /i : It is derived from the verse: b “And so shall you put away the innocent blood from your midst” /b (Deuteronomy 21:9), that b all spillers of blood are compared to the heifer whose neck is broken /b as atonement for an unresolved murder. b Just as there, /b the heifer is killed b by /b the b sword and at the neck, so too here, /b murderers are executed b by /b the b sword and at the neck. /b ,The Gemara challenges: b If /b so, perhaps it should be derived that b just as there, /b the heifer is decapitated b with a cleaver and at the nape of the neck, so too here, /b murderers should be decapitated b with a cleaver and at the nape of the neck. /b The Gemara answers that b Rav Naḥman says /b that b Rabba bar Avuh says: /b The b verse states: “And you shall love your neighbor as yourself” /b (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should b select a good, /b i.e., a compassionate, b death for him. /b Although the type of capital punishment is derived from the heifer whose neck is broken, the most compassionate method of decapitation is selected., strong MISHNA: /strong b The mitzva of those who are strangled /b is carried out in the following manner: The agents of the court b submerge /b the condemned one b in dung up to his knees /b so he cannot move, b and /b one of them b places a rough scarf within a soft one, and wraps /b it b around his neck. This /b one, i.e., one of the witnesses, b pulls /b the scarf b toward him, and that /b one, the other witness, b pulls /b it b toward him, until the soul of /b the condemned one b departs. /b , strong GEMARA: /strong b The Sages taught: /b The verse states: “And a man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, both the adulterer and the adulteress shall be put to death” (Leviticus 20:10). The term: b “A man,” /b is interpreted as b excluding a minor boy /b who committed adultery before he came of age. The phrase: b “Who commits adultery with another man’s wife,” /b is interpreted as b excluding the wife of a minor boy; /b marriage to a minor is not considered halakhic marriage. b “His neighbor’s wife” excludes the wife of another, /b i.e., a gentile, who is not referred to as “his neighbor.”, b “Shall be put to death” /b means death b by strangulation. Do you say /b that his execution is b by strangulation, or is it rather by one of all the /b other types of b death /b penalty b stated in the Torah? You must say /b that it is by strangulation, as b everywhere that /b the b death /b penalty b is stated in the Torah without specification you may not take it to be more stringent with regard to it, /b i.e., to mean that the sinner should be sentenced to b a severe /b type of execution; b rather, /b you must take it b to be more lenient with regard to it, /b i.e., that a lenient type of execution should be applied. Consequently, the sinner is sentenced to be executed by strangulation, which is the least severe type of capital punishment. This is b the statement of Rabbi Yoshiya. /b ,The i baraita /i continues: b Rabbi Yonatan says: It is not because /b strangulation b is /b the most b lenient /b type of capital punishment; b rather, /b there is a principle that b every death /b penalty b stated in the Torah without specification is nothing other than strangulation, /b whereas the other types of capital punishment must be stated explicitly in the verse., b Rabbi /b Yehuda HaNasi b says, /b in accordance with the opinion of Rabbi Yonatan: b Death at the hand of Heaven is stated /b in the Torah, b and death at the hands of a person, /b i.e., court-imposed capital punishment, b is stated /b in the Torah. b Just as /b the b death at the hand of Heaven that is stated /b in the Torah is b a death that leaves no /b external b mark, so too, /b the b death at the hands of a person that is stated /b in the Torah is b a death that leaves no /b external b mark, /b i.e., strangulation.,The Gemara asks: b But /b why not b say /b that perhaps it is referring to execution by b burning, /b which also leaves no external mark? The Gemara answers: b From /b the fact b that the Merciful One states /b explicitly that b a priest’s daughter /b who committed adultery is executed b by burning /b one can learn b by inference that this /b other woman who committed adultery b is not liable to /b be executed by b burning, /b but rather by a different type of execution that does not leave a mark, i.e., strangulation. |
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75. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 303, 306, 308, 327| 41b. מאתחלתא דמועד,וחזן הכנסת נוטל ס"ת ונותנו לראש הכנסת שמעת מינה חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דמלך,והמלך עומד ומקבל וקורא יושב אגריפס המלך עמד וקיבל וקרא עומד עומד מכלל דיושב והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנא' (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר וגו' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,ושבחוהו חכמים שבחוהו מכלל דשפיר עבד האמר רב אשי אפי' למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנא' (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך,מצוה שאני,וכשהגיע ללא תוכל לתת תנא משמיה דרבי נתן באותה שעה נתחייבו שונאי ישראל כלייה שהחניפו לו לאגריפס,אמר ר' שמעון בן חלפתא מיום שגבר אגרופה של חנופה נתעוותו הדינין ונתקלקלו המעשים ואין אדם יכול לומר לחבירו מעשי גדולים ממעשיך,דרש ר' יהודה בר מערבא ואיתימא ר' שמעון בן פזי מותר להחניף לרשעים בעולם הזה שנאמר (ישעיהו לב, ה) לא יקרא עוד לנבל נדיב ולכילי לא יאמר שוע מכלל דבעולם הזה שרי,ר' שמעון בן לקיש אמר מהכא (בראשית לג, י) כראות פני אלהים ותרצני,ופליגא דרבי לוי דאמר רבי לוי משל של יעקב ועשו למה הדבר דומה לאדם שזימן את חבירו והכיר בו שמבקש להורגו אמר לו טעם תבשיל זה שאני טועם כתבשיל שטעמתי בבית המלך אמר ידע ליה מלכא מיסתפי ולא קטיל ליה,אמר רבי אלעזר כל אדם שיש בו חנופה מביא אף לעולם שנא' (איוב לו, יג) וחנפי לב ישימו אף ולא עוד אלא שאין תפלתו נשמעת שנאמר (איוב לו, יג) לא ישועו כי אסרם,סימן א"ף עוב"ר גיהנ"ם ביד"ו ניד"ה גול"ה,ואמר רבי אלעזר כל אדם שיש בו חנופה אפילו עוברין שבמעי אמן מקללין אותו שנא' (משלי כד, כד) אומר לרשע צדיק אתה יקבוהו עמים יזעמוהו לאומים ואין קוב אלא קללה שנא' (במדבר כג, ח) לא קבה אל ואין לאום אלא עוברין שנא' (בראשית כה, כג) ולאום מלאום יאמץ,ואמר רבי אלעזר כל אדם שיש בו חנופה נופל בגיהנם שנא' (ישעיהו ה, כ) הוי האומרים לרע טוב ולטוב רע וגו' מה כתיב אחריו לכן כאכל קש לשון אש וחשש להבה ירפה וגו',ואמר רבי אלעזר כל המחניף לחבירו סוף נופל בידו ואם אינו נופל בידו נופל ביד בניו ואם אינו נופל ביד בניו נופל ביד בן בנו שנא' (ירמיהו כח, ה) ויאמר ירמיה לחנניה אמן כן יעשה ה' יקם ה' את דבריך וכתי' | 41b. implying that the assembly takes place b at the beginning of the Festival, /b when the entire Jewish people comes to Jerusalem.,§ It is taught in the mishna: b And the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, /b until it is eventually passed to the king. The Gemara suggests: b You can learn from /b the fact that all of these dignitaries receive the Torah scroll before the king that b honor may be given to a student in the presence of the teacher. Abaye said: /b A proof may not be adduced from here, as the b entire /b process b is for the honor of the king, /b to show that he is removed from ordinary people by many ranks.,It is taught in the mishna: b And the king stands, and receives /b the Torah scroll, b and reads /b from it while b sitting. King Agrippa arose, and received /b the Torah scroll, b and read /b from it while b standing. /b The Gemara asks: b By inference, /b until that point he had been b sitting. But didn’t the Master say /b ( i Tosefta /i , i Sanhedrin /i 4:4) that b sitting in the /b Temple b courtyard /b is permitted b only for kings from the house of David, as it is stated: “Then King David went in, and sat before the Lord; and he said: /b Who am I?” (II Samuel 7:18). The Gemara answers: b As Rav Ḥisda said /b in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but b in the women’s courtyard. Here too, /b the assembly was b in the women’s courtyard. /b ,It is stated in the mishna that King Agrippa read from the Torah while standing, b and the Sages praised him /b for this. The Gemara asks: b From the fact /b that b they praised him, /b can it be concluded b that he acted appropriately? Didn’t Rav Ashi say: Even according to the one who says /b with regard to b a i Nasi /i who relinquished /b the b honor /b due b him, his honor is relinquished, /b i.e., he may do so, with regard to b a king who relinquished /b the b honor /b due b him, his honor is not relinquished, as it is stated: “You shall place a king over you” /b (Deuteronomy 17:15). This is interpreted to mean b that his awe shall be upon you. /b The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.,The Gemara answers: Since he relinquished his honor for the sake of b a mitzva, /b this situation b is different /b and does not dishonor him.,The mishna continues: b And when /b Agrippa b arrived at /b the verse: b “You may not appoint /b a foreigner over you” (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is b taught in the name of Rabbi Natan: At that moment the enemies of the Jewish people, /b a euphemism for the Jewish people, b were sentenced to destruction for flattering Agrippa. /b , b Rabbi Shimon ben Ḥalafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, and /b people’s b deeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds, /b as everyone flatters one another and people no longer know the truth., b Rabbi Yehuda of the West, /b Eretz Yisrael, b and some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is stated /b concerning the future: b “The vile person shall no longer be called generous, nor shall the churl be said to be noble” /b (Isaiah 32:5). b By inference, /b this indicates b that in this world it is permitted /b to flatter them., b Rabbi Shimon ben Lakish said /b that this can be proven b from here. /b Jacob said to Esau: “I have seen your face, b as one sees the face of angels, and you were pleased with me” /b (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.,The Gemara notes: b And /b Rabbi Shimon ben Lakish, in interpreting Jacob’s statement, b disagrees with Rabbi Levi, as Rabbi Levi says: /b With regard to the interaction between b Jacob and Esau, to what is this matter comparable? To a person who invited another /b to his home b and /b the guest b realized that he wants to kill him. /b The guest b said to him: The flavor of this dish that I taste is like a dish that I tasted in the king’s house. /b The host then b said /b to himself: b The king /b must b know him. /b Therefore, b he was afraid and did not kill him. /b Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him., b Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: “But those with flattery in their hearts bring about wrath” /b (Job 36:13). b And moreover, his prayer is not heard, as it is stated /b in that same verse: b “They do not cry for help when He binds them.” /b ,The Gemara cites b a mnemonic /b device for the statements of Rabbi Elazar: b Wrath, fetus, Gehenna, in his hands, menstruating woman, exiled. /b , b And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers’ wombs curse him, as it is stated: “He who says to the wicked: You are righteous, peoples shall curse him [ i yikkevuhu /i ], nations [ i leummim /i ] shall execrate him” /b (Proverbs 24:24); b and i kov /i , /b the linguistic root of the word i yikkevuhu /i , means b only a curse, as it is stated: /b Balaam explained that he did not curse the Jewish people, as he said: “How can I curse [ i ekkov /i ] b whom God has not cursed [ i kabbo /i ]?” /b (Numbers 23:8). b And i le’om /i /b is homiletically interpreted to mean b only fetuses, as it is stated /b with regard to Jacob and Esau, when they were still in Rebecca’s womb: b “And one people [ i le’om /i ] shall be stronger than the other people [ i le’om /i ]” /b (Genesis 25:23)., b And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” /b (Isaiah 5:20). b What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” /b (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna., b And Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children’s hands. And if he does not fall into his children’s hands, he falls into his grandchild’s hands, as it is stated: “Then the prophet Jeremiah said to Haiah…Amen, the Lord should do so, the Lord should perform your words” /b (Jeremiah 28:5–6). This was a form of flattery, as Jeremiah did not explicitly say that Haiah was a false prophet. b And it is written: /b |
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76. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215| 60b. ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה,א"ר אלעזר תורה רוב בכתב ומיעוט על פה שנא' (הושע ח, יב) אכתוב לו רובי תורתי כמו זר נחשבו ור' יוחנן אמר רוב על פה ומיעוט בכתב שנא' (שמות לד, כז) כי על פי הדברים האלה,ואידך נמי הכתיב אכתוב לו רובי תורתי ההוא אתמוהי קא מתמה אכתוב לו רובי תורתי הלא כמו זר נחשבו,ואידך נמי הכתיב כי על פי הדברים האלה ההוא משום דתקיפי למיגמרינהו,דרש רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב דבי רבי ישמעאל תנא אלה אלה אתה כותב ואי אתה כותב הלכות,א"ר יוחנן לא כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה שנאמר (שמות לד, כז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל:,מערבין בבית ישן מפני דרכי שלום: מאי טעמא אילימא משום כבוד והא ההוא שיפורא דהוה מעיקרא בי רב יהודה ולבסוף בי רבה ולבסוף בי רב יוסף ולבסוף בי אביי ולבסוף בי רבא,אלא משום חשדא:,בור שהוא קרוב לאמה וכו': איתמר בני נהרא רב אמר תתאי שתו מיא ברישא ושמואל אמר עילאי שתו מיא ברישא,בדמיזל כולי עלמא לא פליגי כי פליגי במיסכר ואשקויי שמואל אמר עילאי שתו מיא ברישא דאמרי אנן מקרבינן טפי ורב אמר תתאי שתו מיא ברישא דאמרי נהרא כפשטיה ליזיל,תנן בור הקרוב לאמה מתמלא ראשון מפני דרכי שלום תרגמה שמואל אליבא דרב באמה המתהלכת ע"פ בורו,אי הכי מאי למימרא מהו דתימא מצי אמרי ליה סכר מיסכר ואשקי בהינדזא קמ"ל,אמר רב הונא בר תחליפא השתא דלא איתמר הלכתא לא כמר ולא כמר כל דאלים גבר,רב שימי בר אשי אתא לקמיה דאביי אמר ליה לותבן מר בעידנא אמר ליה אית לי עידנא לדידי ולותבן מר בליליא א"ל אית לי מיא לאשקויי א"ל אנא משקינא ליה למר מיא ביממא ולותבן מר בליליא א"ל לחיי,אזל לעילאי אמר להו תתאי שתו מיא ברישא אזל לתתאי אמר להו עילאי שתו מיא ברישא אדהכי סכר מיסכר ואשקי כי אתא לקמיה דאביי אמר ליה כבי תרי עבדת לי ולא טעמינהו אביי לפירי דההיא שתא,הנהו בני בי חרמך דאזול כרו ברישא דשנוותא ואהדרוה ושדיוה בשילהי נהרא אתו עילאי לקמיה דאביי אמרו ליה קא מתקיל לנהרין אמר להו כרו בהדייהו טפי פורתא אמרו ליה קא יבשי פירין אמר להו זילו סליקו נפשייכו מהתם:,מצודות חיה ועופות ודגי' יש בהן וכו': באוזלי ואוהרי | 60b. b the section /b dealing with priests who have become b intoxicated with wine /b (Leviticus 10:8–11); b the section of the lamps /b (Numbers 8:1–7); b and the section of the red heifer /b (Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: b Rabbi Elazar says: The majority of the Torah /b was transmitted b in writing, while the minority /b was transmitted b orally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing” /b (Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. b And Rabbi Yoḥa says: The majority /b of the Torah was transmitted b orally [ i al peh /i ], while the minority /b was transmitted b in writing, as it is stated /b with regard to the giving of the Torah to Moses on Mount Sinai: b “For on the basis of [ i al pi /i ] these matters /b I have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yoḥa, b as well, isn’t it written: “I wrote for him the greater part of My Torah”? /b How does he understand this verse? The Gemara answers: b This /b verse b is /b not a statement, but rather a rhetorical question expressing b bewilderment: /b For did b I write for him the greater part of My Torah? /b In that case b they, /b the Jewish people, b would be reckoned as strangers, /b meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Elazar, b as well, isn’t it written: “For on the basis of these matters /b I have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: b That /b verse, which indicates that the covet was based on that which was taught by oral tradition, is stated b due to /b the fact that b it is /b more b difficult to learn /b matters transmitted orally, but not because these matters are more numerous than those committed to writing., b Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded /b as follows: b It is written: “Write you these matters” /b (Exodus 34:27), b and it is written /b later in that same verse: b “For on the basis of [ i al pi /i ] these matters.” How /b can b these /b texts be reconciled? They mean to teach: b Matters that were written you may not express them orally [ i al peh /i ], /b and b matters that were /b taught b orally you may not express them in writing. The school of Rabbi Yishmael taught: /b The word b “these” /b in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: b These /b matters, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b Rabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters that /b were transmitted b orally [ i be’al peh /i ], as it is stated: “For on the basis of [ i al pi /i ] these matters I have made a covet with you and with Israel” /b (Exodus 34:27).,§ The mishna teaches that the Sages enacted that b a joining /b of courtyards [ i eiruv /i ] b is placed in an old house /b where it had regularly been placed b on account of the ways of peace. /b The Gemara asks: b What is the reason /b for this? b If we say /b that it is b to /b show b respect /b to the owner of that house, b but wasn’t /b it related about b a certain charity box, /b which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, b that initially it was /b placed b in Rav Yehuda’s house, and afterward /b it was moved to b Rabba’s house, and afterward /b it was transferred to b Rav Yosef’s house, and afterward /b it was moved to b Abaye’s house, and afterward /b it was moved to b Rava’s house. /b This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place., b Rather, /b say instead that the Sages instituted this enactment b to /b avoid arousing b suspicion. /b Since the i eiruv /i had regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields is filled first on account of the ways of peace. b It was stated /b that the i amora’im /i disagree about the following issue: When b people /b own fields b along a river /b and they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? b Rav said: /b The owners of b the lowermost /b fields b drink the water, /b i.e., irrigate their fields, b first. And Shmuel said: /b The owners of b the uppermost /b fields b drink the water first. /b ,The Gemara explains: b With /b regard to a case where the water b flows /b on its own, b everyone agrees /b that whoever wishes to irrigate may do so as he wishes. b When they disagree, /b it is b with /b regard to a case b where they /b need to b dam /b the river b and irrigate /b through channels. b Shmuel said: /b The owners of b the uppermost /b fields b drink the water first because /b they can b say: We are nearer /b to the river’s headwaters. b And Rav said: /b The owners of b the lowermost /b fields b drink the water first because /b they can b say: Let the river go its /b natural b way /b and after we take what we need, dam it as you please., b We learned /b in the mishna that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. b Shmuel interpreted /b the mishna b in accordance with /b the opinion b of Rav: /b The mishna refers here to b an irrigation channel that passes the mouth of the pit, /b so that the pit fills with water on its own, even without damming.,The Gemara asks: b If so, what /b is the purpose b of stating /b this? It is obvious. The Gemara answers: b Lest you say /b that the owners of the other fields b can say to /b the owner of the pit: b Dam /b your pit as well so that water not enter it, b and irrigate /b your fields b in proportion [ i hindeza /i ], /b just like the rest of us. The mishna therefore b teaches us /b that the owner of the pit is not required to do this, and consequently his pit is filled first., b Rav Huna bar Taḥalifa said: Now that the i halakha /i was stated neither in accordance with /b the opinion of b this Sage, /b Rav, b nor in accordance with /b the opinion of b that Sage, /b Shmuel, b whoever is stronger prevails. /b Since the i halakha /i has not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail., b Rav Shimi bar Ashi came before Abaye /b and b said to him: Master, set a time for me /b to study with you. Abaye b said to him: I have /b a set b time for myself, /b and I cannot devote it to you. Rav Shimi bar Ashi said to him: b Master, set /b a time b for me at night, /b and we can study then. Abaye b said to him: I have /b to bring b water /b at night with which b to irrigate /b my fields. Rav Shimi bar Ashi b said to him: I will irrigate for Master during the day, and /b then b Master can set /b a time b for me at night /b to study with him. Abaye b said to him: Very well; /b this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? b He /b first b went to /b the owners of b the uppermost /b fields, and b said to them: /b The owners of b the lowermost /b fields b drink the water first, /b in accordance with the opinion of Rav. b He /b then b went to /b the owners of b the lowermost /b fields, b and said to them: /b The owners of b the uppermost /b fields b drink the water first, /b in accordance with the opinion of Shmuel. b In the meantime, /b while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi b dammed /b the river b and irrigated /b Abaye’s fields. b When he came before Abaye, /b the latter b said to him: You have acted for me in accordance with two /b opposing opinions. b And Abaye would not /b even b taste the produce of that year /b because he thought that the water had reached his field in an unlawful manner.,It is related that there were b certain residents /b of a place called b Bei Ḥarmakh who went /b and b dug /b a channel b at the head of the Shanvata /b River in order to divert the water and allow it to circle their fields, b and then they returned /b the water to the river further b downstream. /b Those who owned fields further b upstream came before Abaye, /b and b said to him: This damages our river, /b as the water is not flowing as it once had. Abaye b said to them: Dig a little deeper with them, /b and that should solve the problem. b They said to him: /b If we do that, b our pits will become dry. /b Once Abaye heard this b he said to /b the residents of Bei Ḥarmakh: b Go remove yourselves from there, /b and dam the diversion that you made for the river.,§ The mishna teaches: Taking b animals, birds, or fish /b that were caught in b traps /b belonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: b With regard to nets [ i uzlei /i ] and /b woven b traps [ i oharei /i ], /b |
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77. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •david (biblical king) Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 124| 10b. א"ר חנן אפי' בעל החלומות אומר לו לאדם למחר הוא מת אל ימנע עצמו מן הרחמים שנאמר (קהלת ה, ו) כי ברוב חלומות והבלים ודברים הרבה כי את האלהים ירא,מיד (ישעיהו לח, ב) ויסב חזקיהו פניו אל הקיר ויתפלל אל ה',מאי קיר אמר רשב"ל מקירות לבו שנא' (ירמיהו ד, יט) מעי מעי אוחילה קירות לבי וגו',ר' לוי אמר על עסקי הקיר אמר לפניו רבונו של עולם ומה שונמית שלא עשתה אלא קיר אחת קטנה החיית את בנה אבי אבא שחפה את ההיכל כולו בכסף ובזהב על אחת כמה וכמה (ישעיהו לח, ג) זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי,מאי והטוב בעיניך עשיתי א"ר יהודה אמר רב שסמך גאולה לתפלה ר' לוי אמר שגנז ספר רפואות,תנו רבנן ששה דברים עשה חזקיהו המלך על ג' הודו לו ועל ג' לא הודו לו,על ג' הודו לו גנז ספר רפואות והודו לו כתת נחש הנחשת והודו לו גירר עצמות אביו על מטה של חבלים והודו לו,ועל ג' לא הודו לו סתם מי גיחון ולא הודו לו קצץ דלתות היכל ושגרם למלך אשור ולא הודו לו עבר ניסן בניסן ולא הודו לו,ומי לית ליה לחזקיהו (שמות יב, ב) החדש הזה לכם ראש חדשים זה ניסן ואין אחר ניסן,אלא טעה בדשמואל דאמר שמואל אין מעברין את השנה ביום שלשים של אדר הואיל וראוי לקובעו ניסן סבר הואיל וראוי לא אמרינן:,א"ר יוחנן משום ר' יוסי בן זמרא כל התולה בזכות עצמו תולין לו בזכות אחרים וכל התולה בזכות אחרים תולין לו בזכות עצמו,משה תלה בזכות אחרים שנא' (שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך תלו לו בזכות עצמו שנאמר (תהלים קו, כג) ויאמר להשמידם לולי משה בחירו עמד בפרץ לפניו להשיב חמתו מהשחית,חזקיהו תלה בזכות עצמו דכתיב זכר נא את אשר התהלכתי לפניך תלו לו בזכות אחרים שנא' (מלכים ב יט, לד) וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי והיינו דריב"ל דאמר ריב"ל מאי דכתיב (ישעיהו לח, יז) הנה לשלום מר לי מר אפי' בשעה ששיגר לו הקב"ה שלום מר הוא לו:,(מלכים ב ד, י) נעשה נא עליית קיר קטנה,רב ושמואל חד אמר עלייה פרועה היתה וקירוה וחד אמר אכסדרה גדולה היתה וחלקוה לשנים,בשלמא למ"ד אכסדרה היינו דכתיב קיר אלא למ"ד עלייה מאי קיר,שקירוה,בשלמא למ"ד עלייה היינו דכתיב עליית אלא למ"ד אכסדרה מאי עליית,מעולה שבבתים.,ונשים לו שם מטה ושולחן וכסא ומנורה,אמר אביי ואיתימא ר' יצחק הרוצה להנות יהנה כאלישע ושאינו רוצה להנות אל יהנה כשמואל הרמתי שנאמר (שמואל א ז, יז) ותשובתו הרמתה כי שם ביתו וא"ר יוחנן שכל מקום שהלך שם ביתו עמו.,(מלכים ב ד, ט) ותאמר אל אישה הנה נא ידעתי כי איש אלהים קדוש הוא א"ר יוסי בר' חנינא מכאן שהאשה מכרת באורחין יותר מן האיש,קדוש הוא מנא ידעה רב ושמואל חד אמר שלא ראתה זבוב עובר על שולחנו וחד אמר סדין של פשתן הציעה על מטתו ולא ראתה קרי עליו,קדוש הוא א"ר יוסי בר' חנינא הוא קדוש ומשרתו אינו קדוש (שנא') (מלכים ב ד, כז) ויגש גיחזי להדפה א"ר יוסי בר' חנינא שאחזה בהוד יפיה.,עובר עלינו תמיד א"ר יוסי בר' חנינא משום רבי אליעזר בן יעקב כל המארח תלמיד חכם בתוך ביתו ומהנהו מנכסיו מעלה עליו הכתוב כאילו מקריב תמידין.,וא"ר יוסי בר' חנינא משום ראב"י אל יעמוד אדם במקום גבוה ויתפלל אלא במקום נמוך ויתפלל שנא' (תהלים קל, א) ממעמקים קראתיך ה',תניא נמי הכי לא יעמוד אדם לא על גבי כסא ולא ע"ג שרפרף ולא במקום גבוה ויתפלל אלא במקום נמוך ויתפלל לפי שאין גבהות לפני המקום שנאמר ממעמקים קראתיך ה' וכתיב (תהלים קב, א) תפלה לעני כי יעטוף.,וא"ר יוסי בר' חנינא משום ראב"י המתפלל צריך שיכוין את רגליו שנא' (יחזקאל א, ז) ורגליהם רגל ישרה,(א"ר יצחק א"ר יוחנן) וא"ר יוסי בר' חנינא משום ראב"י מאי דכתיב (ויקרא יט, כו) לא תאכלו על הדם לא תאכלו קודם שתתפללו על דמכם,(א"ד) א"ר יצחק א"ר יוחנן א"ר יוסי בר' חנינא משום ראב"י כל האוכל ושותה ואח"כ מתפלל עליו הכתוב אומר (מלכים א יד, ט) ואותי השלכת אחרי גויך אל תקרי גויך אלא גאיך אמר הקב"ה לאחר שנתגאה זה קבל עליו מלכות שמים:,ר' יהושע אומר עד ג' שעות: אמר רב יהודה אמר שמואל הלכה כרבי יהושע:,הקורא מכאן ואילך לא הפסיד:,אמר רב חסדא אמר מר עוקבא ובלבד שלא יאמר יוצר אור,מיתיבי הקורא מכאן ואילך לא הפסיד כאדם שהוא קורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה תיובתא דרב חסדא תיובתא,איכא דאמרי אמר רב חסדא אמר מר עוקבא מאי לא הפסיד שלא הפסיד ברכות תניא נמי הכי הקורא מכאן ואילך לא הפסיד כאדם שקורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה,א"ר מני גדול הקורא ק"ש בעונתה יותר מהעוסק בתורה מדקתני הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה מכלל דקורא בעונתה עדיף:, big strongמתני׳ /strong /big בית שמאי אומרים בערב כל אדם יטה ויקרא ובבקר יעמוד שנאמר (דברים ו, ז) ובשכבך ובקומך,ובית הלל אומרים כל אדם קורא כדרכו שנאמר ובלכתך בדרך,אם כן למה נאמר ובשכבך ובקומך בשעה שבני אדם שוכבים ובשעה שבני אדם עומדים,א"ר טרפון אני הייתי בא בדרך והטתי לקרות כדברי ב"ש וסכנתי בעצמי מפני הלסטים,אמרו לו כדי היית לחוב בעצמך שעברת על דברי ב"ה: | 10b. Similarly, b Rabbi Ḥa said: Even if the master of dreams, /b in a true dream, an angel ( i Ma’ayan HaBerakhot /i ) b tells a person that tomorrow he will die, he should not prevent himself from /b praying for b mercy, as it is stated: “For in the multitude of dreams and vanities there are many words; but fear God” /b (Ecclesiastes 5:6). Although the dream may seem real to him, that is not necessarily the case, and one must place his trust in God.,Having heard Isaiah’s harsh prophecy, b immediately “Hezekiah turned his face toward the wall and prayed to the Lord” /b (Isaiah 38:2).,The Gemara asks: b What is /b meant by the word b “wall [ i kir /i ]” /b in this context? Why did Hezekiah turn his face to a wall? b Rabbi Shimon ben Lakish said: /b This symbolically alludes to the fact that Hezekiah prayed to God b from the chambers [ i kirot /i ] of his heart, as it is stated /b elsewhere: b “My anguish, my anguish, I am in pain. The chambers of my heart. /b My heart moans within me” (Jeremiah 4:19)., b Rabbi Levi said: /b Hezekiah intended to evoke b matters /b relating b to a wall, /b and b he said before /b God: b Master of the Universe, and if the woman from Shunem, who made only a single small wall /b on the roof for the prophet Elisha, and b you revived her son, all the more so /b should you bring life to the descendant of b my father’s father, /b King Solomon, b who covered the entire /b Temple b Sanctuary with silver and gold. /b In his prayer, Hezekiah said: “Please, Lord, b please remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did. /b And Hezekiah wept sore” (Isaiah 38:3).,The Gemara asks: To b what /b specific action was he referring when he said: b “And what was good in your sight I did”? /b Various opinions are offered: Mentioning Hezekiah’s merits, b Rav Yehuda said in the name of Rav that he juxtaposed redemption and prayer /b at sunrise instead of sleeping late, as was the custom of most kings ( i Iyyun Ya’akov /i ). b Rabbi Levi said: He suppressed the Book of Remedies /b upon which everyone relied., b The Sages taught: King Hezekiah performed six /b innovative b actions. With regard to three /b the Sages b agreed with him, and with regard to three they did not agree with him. /b , b With regard to three /b actions the Sages b agreed with him: /b br b He suppressed the Book of Remedies, and they agreed with him. /b br b He ground the copper snake /b through which miracles were performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), b and they agreed with him. /b br b He dragged the bones of his /b evil b father, /b King Ahaz, b on a bed of ropes; /b meaning he did not accord his father a funeral fit for a king (II Chronicles 28:27), b and they agreed with him. /b ,Yet, b with regard to three /b other innovations, the Sages of his generation b did not agree with him: /b br b He stopped up the waters of the Gihon, /b the Pool of Siloam, diverting its water into the city by means of a tunnel (II Chronicles 32:30), b and they did not agree with him. /b br b He cut off the doors of the Sanctuary and sent them to the king of Assyria /b (II Kings 18:16), b and they did not agree with him. /b br b He intercalated Nisan in Nisan, /b creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).,With regard to his intercalation of Nisan, the Gemara asks: b Did Hezekiah not /b accept the i halakha /i : b “This month will be for you the first of the months; /b it shall be the first for you of the months of the year” (Exodus 12:2)? By inference, b this /b first month b is Nisan, and no other /b month b is Nisan. /b How could Hezekiah add an additional Nisan in violation of Torah law?,The Gemara answers that the scenario was different. b Rather, Hezekiah erred with regard to /b the halakhic opinion ascribed in later generations to b Shmuel, /b as b Shmuel said: One may not intercalate the year on the thirtieth day of Adar, since it is fit to establish it /b as the New Moon of b Nisan. /b On the thirtieth day of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, would declare that day the first day of the next month. Therefore, one may not declare a leap year on the thirtieth day of Adar, as it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision to intercalate the year on the thirtieth of Adar. Hezekiah b held /b that b we do not say: Since /b that day b is fit to establish it /b as the New Moon is reason enough to refrain from intercalation of the year.,Stemming from the analysis of Hezekiah’s prayer, b Rabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: Anyone who bases /b his prayer or request b upon his own merit, /b when God answers his prayer, b it is based upon the merit of others. And anyone who /b modestly b bases /b his prayer or request b upon the merit of others, /b when God answers his prayer, b it is based upon his own merit. /b ,The Gemara cites proof from Moses. When he prayed to God for forgiveness after the incident of the Golden Calf, b he based /b his request b upon the merit of others, as it is stated: “Remember Abraham, Isaac and Israel your servants, /b to whom You swore upon Yourself, and told them: I will increase your descendants like the stars of the heavens, and all of this land of which I have spoken, I will give to your descendants and they will inherit it forever” (Exodus 32:13). Yet when this story is related, God’s forgiveness of Israel b is based upon Moses’ own merit, as it is stated: “And He said He would destroy them, had Moses, His chosen, not stood before Him in the breach to turn back His destructive fury, lest He should destroy them” /b (Psalms 106:23)., b Hezekiah, /b however, b based /b his request b upon his own merit, as it is written: “Please, remember that I walked before You” /b (Isaiah 38:3). When God answered his prayers, b it was based upon the merit of others /b with no mention made of Hezekiah’s own merit, b as it is stated: “And I will protect this city to save it, for My sake and for the sake of David, My servant” /b (II Kings 19:34). b And that is what Rabbi Yehoshua ben Levi /b said. b As Rabbi Yehoshua ben Levi said: What is /b the meaning of b that which is written: “Behold, for my peace I had great bitterness; /b but You have, in love to my soul, delivered it from the pit of corruption; for You have thrown all my sins behind Your back” (Isaiah 38:17)? This verse teaches that b even when the Holy One, Blessed be He, sent him peace /b and told him that he would recover from his illness, b it was bitter for him, /b because God did not take his merit into consideration.,Having mentioned the chamber on the roof built for Elisha by the woman from Shunem, the Gemara now describes the entire event. The woman from Shunem suggested to her husband: b “Let us make, I pray thee, a small chamber on the roof, /b and let us place a bed, table, stool and candlestick for him there, and it will be, when he comes to us, that he will turn in there” (II Kings 4:10)., b Rav and Shmuel /b argued over the meaning of small chamber. b One /b of them b said: They had an uncovered second story /b on their roof, b over which they built a ceiling; /b and b one /b of them b said: There was an enclosed veranda [ i akhsadra /i ] and they divided it in half. /b ,The Gemara comments: b Granted, according to the one who said that it was an enclosed veranda /b which they divided in two, it makes sense b that /b the term b wall [ i kir /i ] was written. However, according to the one who said that they had an /b open b second story, what is /b the meaning of b wall? /b ,The Gemara responds: The one who said that they had an uncovered second story interprets i kir /i not as wall but as ceiling meaning that they b built a ceiling /b [ i kirui /i ] over it.,On the other hand, b granted, according to the one who said that they had an /b uncovered b second story, /b it makes sense b that /b the term b second story /b [ b i aliyat /i ] was written. But according to the one who said /b that it was b an enclosed veranda, what is /b the meaning of the term b second story? /b ,The Gemara responds: The one who said that it was an enclosed veranda interprets i aliyat /i not as second story, but b as the most outstanding [ i me’ula /i ] of the rooms. /b ,Incidental to this discussion, the Gemara analyzes the statement made by the woman from Shunem to her husband with regard to the provisions that they would place in the room for Elisha: b “And let us place a bed, table, stool and candlestick for him there.” /b , b Abaye, and some say Rabbi Yitzḥak, said: /b A great man b who seeks to enjoy /b the contributions of those who seek to honor him b may enjoy /b those gifts, b as Elisha /b enjoyed gifts given him by the woman from Shunem, among others. b And one who does not seek to enjoy /b these gifts b should not enjoy them, as /b was the practice of the prophet b Samuel from Rama, /b who would not accept gifts from anyone at all. From where do we know that this was Samuel’s custom? b As it is stated: “And he returned to Rama, for there was his house, /b and there he judged Israel, and he built an altar to the Lord” (I Samuel 7:17). b And /b similarly, b Rabbi Yoḥa said: Every place where /b Samuel b went, his house was with him, /b so he would have everything that he needed and not be forced to benefit from public contributions. One may opt to conduct himself in accordance with either of these paths.,Regarding the woman from Shunem: b “And she said to her husband: Behold now, I perceive that he is a holy man of God /b who passes by us continually” (II Kings 4:9). b Rabbi Yosei, son of Rabbi Ḥanina, said: From here, /b where the woman from Shunem perceived the prophet’s greatness before her husband did, derive b that a woman recognizes /b the character of her b guests more than a man /b does.,The Gemara notes that the woman from Shunem said that b “he is holy.” /b The Gemara asks: b From where did she know /b that he was holy? b Rav and Shmuel /b disagreed over this. b One /b of them b said: She never saw a fly pass over his table; and the other said: She spread a /b white b linen sheet on his bed, /b and despite that even the smallest stain is visible on white linen, and nocturnal seminal emissions are not uncommon, b she never saw /b the residue of b a seminal emission on it. /b ,With regard to the verse: b “He is holy,” Rabbi Yosei, son of Rabbi Ḥanina, said: /b The woman from Shunem intimated that: b He is holy, /b but b his attendant, /b Geihazi, b is not holy, /b as she saw no indication of holiness in him ( i Iyyun Ya’akov /i ). Here too, she correctly perceived the character of her guest, b as it is /b later b stated: “And Geihazi approached her to push her away [ i lehodfa /i ]” /b (II Kings 4:27). And b Rabbi Yosei, son of Rabbi Ḥanina, said: He grabbed her by the majesty of her beauty [ i hod yofya /i ], /b meaning that when he pushed her he grabbed her breasts in a licentious manner.,With regard to the phrasing of the verse: “He is a holy man of God b who passes by us continually,” Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: /b From this verse we derive that b one who hosts a Torah scholar in his home and lets him enjoy his possessions, the verse ascribes to him /b credit b as if he is sacrificing the daily [ i tamid /i ] offering, /b as the verse states: “Passes by us continually [ i tamid /i ].”,With regard to the i halakhot /i of prayer, b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: A person should not stand in a high place and pray; rather, /b he should stand b in a low place and pray, as it is stated: “I called to You, Lord, from the depths” /b (Psalms 130:1)., b That was also taught /b in a i baraita /i : b One should neither stand upon a chair nor upon a stool, nor in a high place and pray. Rather, /b one should stand b in a low place and pray, for there is no haughtiness before God. As it is stated: “I called to You, Lord, from the depths” and it is written: “A prayer for the impoverished, when he is faint /b and pours out his complaint before God” (Psalms 102:1). It is appropriate to feel impoverished when praying and make one’s requests humbly., b And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet /b next to each other, as a single foot, in order to model oneself after the angels, with regard to whom b it is stated: “And their feet were a straight foot” /b (Ezekiel 1:7)., b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said and Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What is /b the meaning of b that which is written: “You shall not eat with the blood” /b (Leviticus 19:26)? b You may not eat before you pray for your blood. /b One may not eat before he prays., b Others say /b that b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said /b that b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and later prays, about him the verse states /b the rebuke of the prophet in the name of God: b “And Me you have cast behind your back” /b (I Kings 14:9). One who sees to his own bodily needs by eating and drinking before prayer casts God aside, according his arrogance and ego priority over God (Maharsha). Indeed, b do not read your back [ i gavekha /i ]; rather, your pride [ i ge’ekha /i ]. The Holy One, Blessed be He, said: After this /b one b has become arrogant /b and engaged in satisfying his own needs, b he /b only then b accepted upon himself the kingdom of Heaven. /b ,We learned in the mishna that b Rabbi Yehoshua says: /b One may recite the morning i Shema /i b until three hours /b of the day. b Rav Yehuda said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua. /b ,We also learned in the mishna that b one who recites /b i Shema /i b from that time onward loses nothing; /b although he does not fulfill the mitzva of reciting of i Shema /i at its appointed time, b he is /b nevertheless considered like one who reads the Torah, and is rewarded accordingly.,With regard to this ruling, b Rav Ḥisda said /b that b Mar Ukva said: /b This only applies b provided one does not recite: Who forms light [ i yotzer or /i ], /b or the rest of the blessings recited along with i Shema /i , as they pertain only to the fulfillment of the mitzva of reciting of the morning i Shema /i ; after the third hour, they are inappropriate.,The Gemara b raises an objection to /b Rav Ḥisda’s statement from a i baraita /i : b One who recites /b i Shema /i b from that time onward loses nothing, and is considered like one who reads Torah, but he recites two blessings beforehand and one /b blessing b thereafter. /b This directly contradicts Rav Ḥisda’s statement, and the Gemara notes: Indeed, b the refutation /b of the statement b of Rav Ḥisda is a /b conclusive b refutation, /b and Rav Ḥisda’s opinion is rejected in favor of that of the i baraita /i ., b Some say that Rav Ḥisda said /b that b Mar Ukva said /b the opposite: b What is /b the meaning of: b Loses nothing, /b in the mishna? This means that one who recites i Shema /i after the third hour b does not lose /b the opportunity to recite b the blessings /b and is permitted to recite them although the time for the recitation of i Shema /i has passed. b That was also taught /b in a i baraita /i : b One who recites /b i Shema /i b after this time loses nothing, and is considered like one who reads the Torah, but he recites two blessings beforehand and one thereafter. /b ,With regard to our mishna, b Rabbi Mani said: Greater is one who recites i Shema /i at its /b appropriate b time than one who engages in Torah /b study. A proof is cited based on b what was taught /b in the mishna: b One who recites /b i Shema /i b after this time loses nothing and is /b considered b like one who reads the Torah. /b This is proven b by inference, /b since b one who recites /b i Shema /i b at its /b appointed b time is greater /b than one who does not, and one who does not is equal to one who reads the Torah, when one recites i Shema /i at its appointed time he fulfills two mitzvot, that of Torah study and that of the recitation of i Shema /i ., strong MISHNA: /strong Beit Shammai and Beit Hillel disputed the proper way to recite i Shema /i . b Beit Shammai say: /b One should recite i Shema /i in the manner indicated in the text of i Shema /i itself. Therefore, b in the evening every person must recline /b on his side and recite i Shema /i , in fulfillment of the verse: “When you lie down,” b and in the morning he must stand /b and recite i Shema /i , in fulfillment of the verse: When you rise, b as it is stated: “When you lie down, and when you rise.” /b , b And Beit Hillel say: Every person recites /b i Shema /i b as he is, /b and he may do so in whatever position is most comfortable for him, both day and night, b as it is stated: “And when you walk along the way,” /b when one is neither standing nor reclining ( i Me’iri /i )., b If so, /b according to Beit Hillel, b why was it stated: “When you lie down, and when you rise”? /b This is merely to denote time; b at the time when people lie down and the time when people rise. /b ,With regard to this i halakha /i , b Rabbi Tarfon said: /b Once, b I was coming on the road /b when I stopped and b reclined to recite /b i Shema /i b in accordance with the statement of Beit Shammai. /b Although Rabbi Tarfon was a disciple of Beit Hillel, he thought that fulfilling the mitzva in accordance with the opinion of Beit Shammai would be a more meticulous fulfillment of the mitzva, acceptable to all opinions. Yet in so doing, b I endangered myself due to the highwaymen [ i listim /i ] /b who accost travelers.,The Sages b said to him: You deserved /b to be in a position where you were b liable /b to pay b with your life, as you transgressed the statement of Beit Hillel. /b This statement will be explained in the Gemara. |
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78. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 306| 13a. פר כהן משוח ופר עדה כו': מנא הני מילי דת"ר (ויקרא ד, כא) ושרף אותו כאשר שרף את הפר הראשון מה ת"ל הראשון שיהא ראשון קודם לפר העדה בכל מעשיו,ת"ר פר כהן משיח ופר העדה עומדים פר כהן משיח קודם לפר העדה בכל מעשיו הואיל ומשיח מכפר ועדה מתכפרת דין הוא שיקדים המכפר למתכפר וכן הוא אומר (ויקרא טז, יז) וכפר בעדו ובעד ביתו ובעד כל קהל ישראל,פר העלם דבר של צבור קודם לפר של עבודת כוכבים מ"ט האי חטאת והאי עולה ותניא (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה ת"ל אם ללמד שתהא חטאת ראשונה הרי כבר נאמר ואת השני יעשה עולה כמשפט אלא זה בנה אב שיהו כל חטאות קודמות לעולות הבאים עמהם וקיי"ל דאפילו חטאת העוף קודמת לעולת בהמה,פר עבודת כוכבים קודם לשעיר עבודת כוכבים אמאי האי חטאת והאי עולה אמרי במערבא משמיה דרבא בר מרי חטאת עבודת כוכבים חסירא אל"ף (במדבר טו, כד) לחטת כתיב רבא אמר כמשפט כתיב ביה,שעיר עבודת כוכבים קודם לשעיר נשיא מ"ט האי צבור והאי יחיד שעיר נשיא קודם לשעירת יחיד מ"ט האי מלך והאי הדיוט,שעירת יחיד קודמת לכבשת יחיד והא תניא כבשת יחיד קודמת לשעירת יחיד אמר אביי תנאי היא מר סבר שעירה עדיפא שכן נתרבתה אצל עבודת כוכבים ביחיד ומר סבר כבשה עדיפא שכן נתרבתה באליה,עומר קודם לכבש הבא עמו שתי הלחם קודמים לכבשים הבאים עמהם זה הכלל דבר הבא בגין ליום קודם לדבר הבא בגין לחם:, big strongמתני׳ /strong /big האיש קודם לאשה להחיות ולהשב אבדה והאשה קודמת לאיש לכסות ולהוציא מבית השבי בזמן ששניהם עומדים בקלקלה האיש קודם לאשה:, big strongגמ׳ /strong /big ת"ר היה הוא ואביו ורבו בשבי הוא קודם לרבו ורבו קודם לאביו אמו קודמת לכולם,חכם קודם למלך ישראל חכם שמת אין לנו כיוצא בו מלך ישראל שמת כל ישראל ראוים למלכות,מלך קודם לכהן גדול שנאמר (מלכים א א, לג) ויאמר המלך (אליהם) [להם] קחו עמכם (או מעבדי) [את עבדי] אדוניכם וגו',כהן גדול קודם לנביא שנאמר (מלכים א א, לד) ומשח אותו שם צדוק הכהן ונתן הנביא הקדים צדוק לנתן ואומר (זכריה ג, ח) שמע נא יהושע הכהן הגדול אתה ורעיך וגו' יכול הדיוטות היו ת"ל (זכריה ג, ח) כי אנשי מופת המה ואין מופת אלא נביא שנאמר (דברים יג, ב) ונתן אליך אות או מופת,משוח בשמן המשחה קודם למרובה בגדים מרובה בגדים קודם למשיח שעבר מחמת קריו משיח שעבר מחמת קריו קודם לעבר מחמת מומו עבר מחמת מומו קודם למשוח מלחמה משוח מלחמה קודם לסגן,סגן קודם לאמרכל מאי אמרכל אמר רב חסדא אמר כולא אמרכל קודם לגזבר גזבר קודם לראש משמר ראש משמר קודם לראש בית אב ראש בית אב קודם לכהן הדיוט,איבעיא להו לענין טומאה סגן ומשוח מלחמה איזה מהם קודם,אמר מר זוטרא בריה דרב נחמן ת"ש דתניא סגן ומשוח מלחמה שהיו מהלכים בדרך ופגע בהם מת מצוה מוטב שיטמא משוח מלחמה ואל יטמא סגן שאם יארע בו פסול בכהן גדול נכנס הסגן ומשמש תחתיו והתניא משוח מלחמה קודם לסגן אמר רבינא כי תניא ההיא להחיותו:, big strongמתני׳ /strong /big כהן קודם ללוי לוי לישראל ישראל לממזר וממזר לנתין ונתין לגר וגר לעבד משוחרר אימתי בזמן שכולם שוים אבל אם היה ממזר תלמיד חכם וכהן גדול עם הארץ ממזר תלמיד חכם קודם לכהן גדול עם הארץ:, big strongגמ׳ /strong /big כהן קודם ללוי שנאמר (דברי הימים א כג, יג) (ובני) [בני] עמרם אהרן ומשה ויבדל אהרן (להקריב) [להקדישו] קדש (הקדשים) [קדשים] לוי קודם לישראל שנאמר (דברים י, ח) בעת ההיא הבדיל ה' את שבט הלוי (מתוך) וגו',ישראל קודם לממזר שזה מיוחס וזה אינו מיוחס ממזר קודם לנתין זה בא מטפה כשרה וזה בא מטפה פסולה נתין קודם לגר זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה גר קודם לעבד משוחרר זה היה בכלל ארור וזה לא היה בכלל ארור:,אימתי בזמן שכולן שוין כו': מה"מ א"ר אחא ברבי חנינא דאמר קרא (משלי ג, טו) יקרה היא מפנינים מכהן גדול שנכנס לפני ולפנים,תניא רשב"י אומר בדין הוא שיקדים עבד משוחרר לגר שזה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה אלא זה היה בכלל ארור וזה לא היה בכלל ארור,שאלו תלמידיו את רבי אלעזר ברבי צדוק מפני מה הכל רצין לישא גיורת ואין הכל רצין לישא משוחררת אמר להם זו היתה בכלל ארור וזו לא היתה בכלל ארור דבר אחר זו היתה בחזקת שמור וזו לא היתה בחזקת שמור,שאלו תלמידיו את רבי אלעזר מפני מה הכלב מכיר את קונו וחתול אינו מכיר את קונו אמר להם ומה האוכל ממה שעכבר אוכל משכח האוכל עכבר עצמו עאכ"ו,שאלו תלמידיו את ר"א מפני מה הכל מושלים בעכברים מפני שסורן רע מאי היא רבא אמר אפילו גלימי גייצי | 13a. § The mishna teaches: If b the bull of the anointed priest and the bull of the congregation, /b which are brought for absence of awareness of the matter, are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions. The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught: “And he shall burn it as he burned the first bull” /b (Leviticus 4:21). b Why /b must b the verse state “the first”? /b The verse could simply state that he shall burn it as he burned the bull. It is in order to establish b that the first /b offering b precedes the bull of the congregation in all its actions. /b , b The Sages taught /b in a i baraita /i : If b the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions. Since the anointed /b priest b atones /b for the entire Jewish people, b and the congregation gains atonement, it is logical that the one who atones will precede the one who gains atonement. And so /b the verse b states: “And he shall atone for himself, and for his household, and for all the congregation of Israel” /b (Leviticus 16:17).,The i baraita /i continues: b A bull for an unwitting communal sin precedes a bull for idol worship. What is the reason /b for this i halakha /i ? b This, /b i.e., the bull for an unwitting communal sin, is b a sin-offering, and that, /b i.e., the bull for idol worship, is b a burnt-offering, and it is taught /b in a i baraita /i : b “And he shall sacrifice that which is for the sin-offering first” /b (Leviticus 5:8); b why /b must b the verse state /b this? b If /b it is b to teach that the sin /b - b offering will be first, it is already stated: “And the second he shall prepare as a burnt-offering according to the ordice” /b (Leviticus 5:10). b Rather, this established a paradigm /b from which all similar cases may be derived, teaching b that all sin-offerings precede the burnt-offerings that accompany them, and we maintain that even bird sin-offerings precede animal burnt-offerings. /b , b A bull for idol worship /b brought by the entire congregation b precedes a goat for idol worship /b brought by the entire congregation. The Gemara asks: b Why /b is this so; b this, /b i.e., the goat is b a sin-offering, and that, /b i.e., the bull is b a burnt-offering? In the West, /b Eretz Yisrael, b they say in the name of Rava bar Mari: /b In the verse: “If it is performed unwittingly by the congregation, being hidden from their eyes, the entire congregation shall bring one young bull for a burnt-offering, for a pleasing aroma to the Lord, with its meal-offering, and its libation, according to the ordice, and one goat as a sin-offering [ i leḥattat /i ]” (Numbers 15:24), b the sin-offering for idol worship is lacking an i alef /i , /b i.e., b “ i leḥattat /i ” is written /b without an i alef /i . This indicates that not all the i halakhot /i of sin-offerings apply to it. b Rava said: “According to the ordice” is written concerning it, /b indicating that the service must be performed in accordance with the order stated in the verse, i.e., the bull is sacrificed before the goat., b The goat for idol worship /b of the congregation b precedes the goat of the king. What is the reason /b for this? The reason is that b this /b goat is brought by the general b public and that /b goat is brought by b an individual, /b and the communal precedes the individual even if that individual is the king. b The male goat of the king precedes the female goat of the individual. What is the reason /b for this? b This /b male goat is brought by b a king, and that /b female goat is brought by b a commoner. /b , b The female goat of an individual /b brought as a standard sin-offering b precedes the ewe of an individual /b brought as a standard sin-offering. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b The ewe of an individual precedes the female goat of an individual? Abaye said: It is /b a dispute between b i tanna’im /i . /b One b Sage holds /b that b a female goat is preferable /b and takes precedence, b as it has an increased /b applicability in that it is brought b for idol worship by an individual, /b in which case one must bring a female goat, not a female sheep. b And /b one b Sage holds /b that the b ewe is preferable /b and takes precedence, b as it has more /b sacrificial portions than a female goat, as its b tail /b is also included, which indicates that it is a preferable offering.,The b i omer /i /b offering b precedes the lamb that accompanies it; the two loaves, /b i.e., the public offering on i Shavuot /i of two loaves of bread from the new wheat, b precede the sheep that accompany them. This is the principle: A matter that comes due to /b a mitzva of b the day precedes a matter that comes due to /b the b bread. /b The i omer /i and two loaves are meal-offerings brought due to the day. The accompanying sheep are brought due to the meal-offerings., strong MISHNA: /strong b The man precedes the woman /b when there is uncertainty with regard to which of them b to rescue or to return a lost item /b to first. b And the woman precedes the man /b with regard to which of them b to /b provide with b a garment /b first, because her humiliation is great, b or to release from captivity /b first, due to the concern that she will be raped. b When they are both subject to degradation, /b i.e., there is also concern that the man will be raped in captivity, the release of b the man precedes /b the release of b the woman. /b , strong GEMARA: /strong Apropos precedence, b the Sages taught /b in a i baraita /i : If b one and his father and his teacher were in captivity, his /b release b precedes his teacher’s /b because one’s own life takes precedence, b and his teacher’s /b release b precedes his father’s /b release. b His mother’s /b release b precedes /b the release of b all of them. /b , b A Torah scholar precedes the king of Israel, /b because in the case of b a Sage who dies, we have no one like him, but /b in the case of b a king of Israel who dies, all of Israel are fit for royalty. /b , b A king precedes a High Priest, as it is stated: “And the king said unto them: Take with you the servants of your lord” /b (I Kings 1:33). King David was referring to himself as lord when speaking to Zadok the priest., b A High Priest precedes a prophet, as it is stated: “And let Zadok the priest and Nathan the prophet anoint him there” /b (I Kings 1:34); b Zadok /b is written b before Natan. And /b similarly, the prophet b says: “Hear now, Joshua the High Priest, you and your colleagues /b who sit before you, for they are men that are a sign; for behold, I will bring forth My servant Zemah” (Zechariah 3:8). One b might /b have thought that these colleagues b were laymen. /b Therefore, b the verse states: “For they are men that are a sign,” and “sign” /b means b nothing other than a prophet, as it is stated: “And he gives you a sign or a wonder” /b (Deuteronomy 13:2).,A High Priest b anointed with anointing oil precedes /b a priest consecrated by donning b multiple garments. /b A High Priest consecrated by donning b multiple garments precedes an anointed /b High Priest b who stepped down, /b even if he did so b due to his seminal emission. An anointed /b High Priest b who stepped down due to his seminal emission precedes /b an anointed High Priest who b stepped down due to his blemish. /b An anointed High Priest who b stepped down due to his blemish precedes /b a priest b anointed for war. /b A priest b anointed for war precedes a deputy /b High Priest, who replaces the High Priest when he is unable to serve in the Temple.,The i baraita /i concludes: b A deputy /b High Priest b precedes the overseer [ i la’amarkal /i ], /b one of the seven appointed officials in the Temple. The Gemara asks: b What /b is the meaning of b i amarkal /i ? Rav Ḥisda said: /b i Amarkal /i is an acronym for b i amar kulla /i , /b meaning: He says it all. The overseer of the Temple has the final word in matters concerning the administration of the Temple. The b overseer precedes /b the Temple b treasurer. /b The b treasurer precedes /b the b head of /b the priestly b watch /b that would serve in the Temple for a period of one week at a time. The b head of /b the priestly b watch precedes /b the b head of /b the b patrilineal family. /b Each patrilineal family performed the Temple service for one day during the week of its priestly watch. The b head of /b the b patrilineal family precedes an ordinary priest. /b , b A dilemma was raised before /b the Sages: b With regard to the matter of ritual impurity, /b when there is a corpse with no one to bury it [ i met mitzva /i ], which even a priest and a nazirite are commanded to bury, and the b deputy /b High Priest b and /b the priest b anointed for war /b are available to bury it, b which of them precedes /b the other and becomes impure?, b Mar Zutra, son of Rav Naḥman, said: Come /b and b hear /b a resolution, b as it is taught /b in a i baraita /i : In the case of b a deputy /b High Priest b and /b a priest b anointed for war who were walking along the path and they encountered a i met mitzva /i /b and one of them must bury him and become ritually impure, b it is preferable that /b the priest b anointed for war will become ritually impure and the deputy /b High Priest b will not become ritually impure. /b The reason is b that if disqualification befalls the High Priest, the deputy enters and performs /b the Temple b service in his stead. /b Therefore, one must ensure to every possible extent that the deputy High Priest remain ritually pure. The Gemara asks: b But isn’t it taught /b in a i baraita /i : A priest b anointed for war precedes a deputy /b High Priest? b Ravina said: When that /b i baraita /i b is taught, /b it is not with regard to ritual impurity; rather, it is taught b with regard to rescuing him, /b as the standing of the priest anointed for war is higher than that of the deputy High Priest., strong MISHNA: /strong b A priest precedes a Levite. A Levite /b precedes b an Israelite. An Israelite /b precedes b a son born from an incestuous or adulterous relationship [ i mamzer /i ], and a i mamzer /i /b precedes b a Gibeonite, and a Gibeonite /b precedes b a convert, and a convert /b precedes b an emancipated slave. When /b do these i halakhot /i of precedence take effect? In circumstances b when they are all equal /b in terms of wisdom. b But if there were a i mamzer /i /b who is b a Torah scholar and a High Priest /b who is b an ignoramus, a i mamzer /i /b who is b a Torah scholar precedes a High Priest /b who is b an ignoramus, /b as Torah wisdom surpasses all else., strong GEMARA: /strong b A priest precedes a Levite, as it is stated: “The sons of Amram: Aaron and Moses, and Aaron was separated that he should be sanctified as the most sacred” /b (I Chronicles 23:13). b A Levite precedes an Israelite, as it is stated: “At that time the Lord separated the tribe of Levi, /b to bear the Ark of the Covet of the Lord, to stand before the Lord to minister unto Him, and to bless in His name, unto this day” (Deuteronomy 10:8)., b An Israelite precedes a i mamzer /i because this /b Israelite is b of /b legitimate b lineage and that /b i mamzer /i is b not of /b legitimate b lineage /b and is disqualified from entering into the congregation of Israel. b A i mamzer /i precedes a Gibeonite because this /b i mamzer /i b comes from a fit drop /b of semen, i.e., from Jewish parentage, b and that /b Gibeonite b comes from an unfit drop /b of semen, from gentile parentage. b A Gibeonite precedes a convert, /b as b this /b Gibeonite b grew among us in sanctity /b and conducted his life as a Jew, b and that /b convert b did not grow among us in sanctity. A convert precedes an emancipated /b Canaanite b slave /b as b this /b emancipated Canaanite slave b was /b included b in the category of /b the b curse /b while he was enslaved, b and that /b convert b was not /b included b in the category of /b the b curse. /b ,The mishna teaches: b When /b do these i halakhot /i of precedence take effect? In circumstances b when they are all equal /b in terms of wisdom. The Gemara asks: b From where are these matters /b derived? b Rav Aḥa, son of Rabbi Ḥanina, said: /b This is derived from a verse, b as the verse states: “She is more precious than rubies [ i mipeninim /i ]” /b (Proverbs 3:15). The Torah is more precious b than /b the b High Priest who enters the innermost sanctum [ i lifnai velifnim /i ], /b the Holy of Holies., b It is taught /b in a i baraita /i that b Rabbi Shimon bar Yoḥai says: By right, an emancipated /b Canaanite b slave should have preceded a convert, because this /b emancipated Canaanite slave b grew among us in sanctity, and that /b convert b did not grow among us in sanctity. But /b the convert precedes the Canaanite slave because b this /b Canaanite slave b was in the category of /b the b curse, and that /b convert b was not in the category of /b the b curse. /b , b The students of Rabbi Elazar, son of Rabbi Tzadok, asked /b him: b For what /b reason b does everyone, /b i.e., do many people, b run to marry a female convert, and not everyone runs to marry an emancipated /b Canaanite maidservant? b He said to them: This /b Canaanite maidservant b was in the category of /b the b curse, /b and b that /b convert b was not in the category of /b the b curse. Alternatively, /b the reason is that b this /b convert b has the presumptive status of chastity, and that /b Canaanite maidservant b does not have the presumptive status of chastity. /b , b The students of Rabbi Elazar asked /b him: b For what /b reason b does a dog recognize its master, while a cat does not recognize its master? /b Rabbi Elazar b said to them: If /b it is established that with regard to b one who eats from that which a mouse eats, /b eating that item b causes him to forget, /b with regard to the cat, b who eats the mouse itself, all the more so /b does eating it cause it to forget., b The students of Rabbi Eliezer asked /b him: b For what /b reason do b all /b predators b dominate mice /b and prey on them? He said to them: b Because /b concerning mice, b their inclination [ i shesuran /i ] is evil. /b The Gemara asks: b What is /b the indication of this? Rava said: b They gnaw even at cloaks, /b despite the fact that cloaks do not provide nourishment for them. |
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| 79. Eusebius of Caesarea, Preparation For The Gospel, 7.13, 8.7.12-8.7.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 217, 306 |
| 80. Babylonian Talmud, Abot Derabbi Nathan B, 12, 28 Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 315 |
81. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 331| 11a. נתפרדה חבילה,אונקלוס בר קלונימוס איגייר שדר קיסר גונדא דרומאי אבתריה משכינהו בקראי איגיור הדר שדר גונדא דרומאי [אחרינא] אבתריה אמר להו לא תימרו ליה ולא מידי,כי הוו שקלו ואזלו אמר להו אימא לכו מילתא בעלמא ניפיורא נקט נורא קמי פיפיורא פיפיורא לדוכסא דוכסא להגמונא הגמונא לקומא קומא מי נקט נורא מקמי אינשי אמרי ליה לא אמר להו הקב"ה נקט נורא קמי ישראל דכתיב (שמות יג, כא) וה' הולך לפניהם יומם וגו' איגיור [כולהו],הדר שדר גונדא אחרינא אבתריה אמר להו לא תשתעו מידי בהדיה כי נקטי ליה ואזלי חזא מזוזתא [דמנחא אפתחא] אותיב ידיה עלה ואמר להו מאי האי אמרו ליה אימא לן את,אמר להו מנהגו של עולם מלך בשר ודם יושב מבפנים ועבדיו משמרים אותו מבחוץ ואילו הקב"ה עבדיו מבפנים והוא משמרן מבחוץ שנאמר (תהלים קכא, ח) ה' ישמר צאתך ובואך מעתה ועד עולם איגיור תו לא שדר בתריה,(בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אמר רב יהודה אמר רב אל תקרי גוים אלא גיים זה אנטונינוס ורבי שלא פסקו מעל שולחנם לא חזרת ולא קישות ולא צנון לא בימות החמה ולא בימות הגשמים דאמר מר צנון מחתך אוכל חזרת מהפך מאכל קישות מרחיב מעיים,והא תנא דבי רבי ישמעאל למה נקרא שמן קישואין מפני שקשין לגופו של אדם כחרבות לא קשיא הא ברברבי הא בזוטרי:,יום הלידה ויום המיתה: מכלל דר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים אלמא שריפה לאו חוקה היא מכלל דרבנן סברי שריפה חוקה היא,והא תניא שורפין על המלכים ולא מדרכי האמורי ואי חוקה היא אנן היכי שרפינן והכתיב (ויקרא יח, ג) ובחוקותיהם לא תלכו,אלא דכ"ע שריפה לאו חוקה היא אלא חשיבותא היא והכא בהא קמיפלגי ר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים ורבנן סברי מיתה שיש בה שריפה חשיבא להו ופלחי בה ושאין בה שריפה לא חשיבא ולא פלחי בה,גופא שורפין על המלכים ואין בו משום דרכי האמורי שנאמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים וגו' וכשם ששורפין על המלכים כך שורפין על הנשיאים,ומה הם שורפין על המלכים מיטתן וכלי תשמישן ומעשה שמת ר"ג הזקן ושרף עליו אונקלוס הגר שבעים מנה צורי והאמרת מה הן שורפין עליהם מיטתן וכלי תשמישן אימא בשבעים מנה צורי,ומידי אחרינא לא והתניא עוקרין על המלכים ואין בו משום דרכי האמורי אמר רב פפא סוס שרכב עליו,ובהמה טהורה לא והתניא עיקור שיש בה טריפה אסור ושאין בה טריפה מותר ואיזהו עיקור שאין בה טריפה | 11a. b The bundle is separated. /b ,§ The Gemara mentions other Romans who converted to Judaism. It relates: b Onkelos bar Kelonimos converted /b to Judaism. The Roman b emperor sent a troop [ i gunda /i ] of Roman /b soldiers b after him /b to seize Onkelos and bring him to the emperor. Onkelos b drew them /b toward him b with verses /b that he cited and learned with them, and b they converted. /b The emperor b then sent another troop of Roman /b soldiers b after him, /b and b said to them: Do not say anything to him, /b so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them., b When they were walking, /b Onkelos b said to /b the troop of soldiers: b I will say a mere statement to you: A minor official [ i nifyora /i ] holds a torch before a high official [ i apifyora /i ], the high official /b holds a torch b for a duke [ i dukasa /i ], a duke for the governor, /b and b the governor for the ruler [ i koma /i ]. Does the ruler hold a torch before /b the common b people? /b The soldiers b said to /b Onkelos: b No. /b Onkelos b said to them: /b Yet b the Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: “And the Lord went before them by day /b in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light” (Exodus 13:21). b They all converted. /b ,The emperor b then sent another troop /b of soldiers b after him, /b to bring Onkelos, and b said to them: Do not converse with him at all. /b The troops followed this instruction, and took Onkelos with them. b While they grabbed him and were walking, /b Onkelos b saw a i mezuza /i that was placed on the doorway. He placed his hand upon it and said to /b the soldiers: b What is this? They said to him: You tell us. /b ,Onkelos b said to them: The /b standard b practice /b throughout the b world /b is that b a king /b of b flesh and blood sits inside /b his palace, b and his servants /b stand b guard, /b protecting b him outside; but /b with regard to b the Holy One, Blessed be He, His servants, /b the Jewish people, sit b inside /b their homes b and He guards over them outside. As it is stated: “The Lord shall guard your going out and your coming in, from now and forever” /b (Psalms 121:8). Upon hearing this, those soldiers also b converted /b to Judaism. After that, the emperor b sent no more /b soldiers b after him. /b ,§ The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregt with Jacob and Esau, b “the Lord said to her: Two nations [ i goyim /i ] are in your womb” /b (Genesis 25:23). b Rav Yehuda says /b that b Rav says: Do not read /b it as b i goyim /i , /b meaning nations; b rather /b read it as b i geyim /i , /b meaning proud ones. b This /b verse was fulfilled in two prominent individuals who descended from Rebecca, b Antoninus and Rabbi /b Yehuda HaNasi, b whose tables, /b due to their wealth, b never lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season, /b despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is b that the Master said: A radish breaks up food, lettuce stirs up food, /b and b cucumbers expand the intestines. /b ,The Gemara asks: b But isn’t it taught /b in the b school of Rabbi Yishmael: Why are they called cucumbers [ i kishuin /i ]? /b It is b because they are as harmful [ i kashim /i ] to a person’s body as swords. /b The Gemara answers: This is b not difficult. This /b statement, that they are harmful to the body, is referring b to large /b cucumbers, whereas b that /b statement, explaining why they were always present on the tables of Rabbi Yehuda HaNasi and Antoninus, is referring b to small ones. /b ,§ The mishna teaches that according to Rabbi Meir b the birthday /b of the king b and the day of the death /b of the king are considered gentile festivals, whereas the Rabbis hold that only a death that includes public burning is considered a festival that includes idol worship. The Gemara comments: b By inference, /b this means b that Rabbi Meir holds /b that b there is no difference /b whether it is b a death that includes /b public b burning, and there is no difference /b whether it is b a death that does not include /b public b burning; /b in either case, b they engage in idol worship on /b that occasion. b Evidently, /b Rabbi Meir holds that the b burning /b performed at the death of the king b is not /b an idolatrous b custom, /b as it is not the cause of the prohibition. The Gemara continues: From here, one can conclude b by inference that the Rabbis hold /b that the b burning /b upon the death of the king b is /b an idolatrous b custom. /b ,The Gemara raises a difficulty: b But isn’t it taught /b in a i baraita /i : b We burn /b items b upon the /b death of b kings /b as an expression of grief, b and /b this is b not of the ways of the Amorites, /b but rather a Jewish custom? b And if /b this b is /b an idolatrous b custom, how could we /b perform this public b burning? But isn’t it written: “And you shall not walk in their statutes” /b (Leviticus 18:3)?, b Rather, everyone /b agrees that the public b burning /b itself b is not /b an idolatrous b custom. Rather, it is /b performed due to the great b importance /b of the king who passed away. b And here, /b in the mishna, b they disagree about this: Rabbi Meir holds /b that b there is no difference /b whether it is b a death that includes /b public b burning and there is no difference /b whether it is b a death that does not include /b public b burning; /b in either case, in practice b they engage in idol worship on /b that occasion. b And the Rabbis hold /b that b a death that includes /b public b burning /b is b important to /b the gentiles, b and /b therefore b they engage in /b idol b worship on /b that occasion, b but /b a death b that does not include /b public b burning /b is b not important /b to them, b and they do not engage in /b idol b worship on /b that occasion.,Having mentioned this i baraita /i , the Gemara returns to discuss b the /b matter b itself. /b The i baraita /i teaches: b One burns /b items b due to the /b death of b kings /b as an expression of grief, b and /b this b is not subject to /b the prohibition of imitating b the ways of the Amorites, /b since it is a Jewish custom. b As it is stated /b that Jeremiah prophesied to Zedekiah king of Judah: b “You shall die in peace; and with the burnings of your fathers, the former kings /b that were before you, so shall they make a burning for you” (Jeremiah 34:5). b And just as one burns /b items b upon /b the death of b the kings, so too one burns /b items b upon /b the death of b the heads of the Sanhedrin. /b , b And what /b items b do they burn upon the /b death of b kings? /b They burn the kings’ b beds and their utensils, /b so that no one else can make use of them. b And /b there was b an incident in which Rabban Gamliel the Elder died, and upon /b his death b Onkelos the convert burned seven thousand dinars /b in valuable b Tyrian /b coinage. The Gemara asks: b But didn’t you state /b in response to the question: b What do they burn upon /b the death of kings, that they burn b their beds and their utensils? /b Why, then, did Onkelos burn money? The Gemara answers: b Say /b that Onkelos burned items that were valued b at seven thousand dinars /b in b Tyrian /b coinage.,The Gemara asks: b And /b are b other items not /b destroyed in order to accord honor to the deceased king, apart from his utensils? b But isn’t it taught /b in a i baraita /i that b we detach /b the hooves of livestock b upon the /b death of b kings, and /b this b is not subject to /b the prohibition of b the ways of the Amorites? Rav Pappa says: /b That i baraita /i is referring to b the horse upon which /b the king b rode. /b Since that animal was designated as the king’s personal item, it is therefore rendered unusable for anyone else, like his personal utensils.,The Gemara asks: b And /b did they b not /b detach the hooves of the king’s b kosher animals, /b which are not used by the king for riding? b But isn’t it taught /b in a i baraita /i : If b removing /b the hooves of an animal would b entail /b that it becomes b an animal with a wound that will cause it to die within twelve months [ i tereifa /i ], /b it is b prohibited /b to do so. b And when /b doing so would b not entail /b rendering it b a i tereifa /i , /b it is b permitted. And what is /b a way of b removing /b hooves b that does not entail /b rendering the animal b a i tereifa /i ? /b |
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| 82. Anon., Midrash Tannaim To Deut, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 309 |
| 83. Anon., Fragmentary Targum, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 565 |
| 84. Anon., Joseph And Aseneth, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 438 |
| 88. Anon., Tg. Ket., None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200 |
| 89. Dead Sea Scrolls, 4Q273, 2 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200 |
90. Anon., Letter of Aristeas, 187-288, 290-294, 310-311, 289 Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 340 | 289. replied, He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of |
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| 91. Anon., Semahot, 8.6 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 331 |
| 92. Anon., Soferim, 16.6 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 315 |
| 93. Mishnah, Hor., 2.5, 3.3, 3.8 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 308, 327, 331 |
| 94. Jerusalem Talmud, Hor., 3.5 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 327 |
| 95. Mishnah, B. Bat., 8.7-8.8 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 569 |
| 96. Jerusalem Talmud, Meg., 1.11 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 314 |
| 98. Tosefta, ḤAl., 2.9 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 327 |
| 99. Dead Sea Scrolls, 4Q399, 2.1, 2.3, 2.11 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 79 |
| 100. Dead Sea Scrolls, 4Q398, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78 |
| 101. Septuagint (Lxx), Deut, 17.16, 17.18, 18.5 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200, 302, 340 |
| 102. Hebrew Bible, Nehemiah 2, 5.6-5.7, 5.12, 8.14, 8.17, 13.4-13.11 Tagged with subjects: •jehoiachin, king of judea, radical change in josephus’ version of biblical text of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 111 |
| 103. Anon., Samuel Targum, None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200 |
| 104. Anon., Cairo Genizah Manuscripts, None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 565 |
| 106. Septuagint (Lxx), Lev, 21.13 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 |
| 107. Mishnah, Ketub., 6.5, 7.1 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 564, 569 |
| 108. Dead Sea Scrolls, 4Q257, None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78 |
| 109. Anon., Tg. Onq., None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 564 |
| 110. Anon., 2 Enoch, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 438 |
| 111. Anon., Seder Eliyahu Rabbah, 14, 18, 24, 29, 17 Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 568 |
| 112. Mishnah, B. Qam., 4.3 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333 |
| 113. Babylonian Talmud, Abot Derabbi Nathan A, 6 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 566 |
| 114. Septuagint (Lxx), 2 Chr, 5.5 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 292 |
| 115. Septuagint (Lxx), 2 Chr 19.11 201,, 19.11 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 292 |
| 116. Dead Sea Scrolls, 4Q258, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 78 |
| 117. Dead Sea Scrolls, 4Q267, None Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200 |
118. Anon., Esther Rabbah, 4.4 Tagged with subjects: •kings, biblical Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 313| 4.4. רֹאֵי פְּנֵי הַמֶּלֶךְ. שְׁתֵּי מִשְׁפָּחוֹת הָיוּ נִכְנָסוֹת אֵצֶל רַבִּי, אַחַת שֶׁל רַבִּי הוֹשַׁעְיָא וְאַחַת שֶׁל בֵּית רַבִּי יְהוּדָה בֶּן פַּזִּי, כְּשֶׁנִּתְחַתֵּן רַבִּי יְהוּדָה בֶּן פַּזִּי לְרַבִּי בִּקְּשׁוּ לִכָּנֵס תְּחִלָּה וְלֹא הִנִּיחָן רַבִּי אַמֵּי, אָמַר לָהֶם כְּתִיב (שמות כו, ל): וַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ, וְכִי יֵשׁ מִשְׁפָּט לָעֵצִים, אֶלָּא קֶרֶשׁ שֶׁזָּכָה לִנָּתֵן בַּצָּפוֹן יִנָּתֵן בַּצָּפוֹן, וְשֶׁזָּכָה לִנָּתֵן בַּדָּרוֹם יִנָּתֵן בַּדָּרוֹם. בְּעוֹן דִּימַנּוּן מֵאֵיכָן, אֲמַר לוֹן רַבִּי סִימוֹן מִן דָּרוֹמָא, שֶׁנֶּאֱמַר (שופטים א, ב): וַיֹּאמֶר ה' יְהוּדָה יַעֲלֶה. אָמַר לוֹ רַבִּי מָנֵי הֲדָא בַּמִּלְחָמָה בְּרַם בְּמִנּוּי רוֹאֵי פְּנֵי הַמֶּלֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה, אַף הָכָא כֵּן רֹאֵי פְּנֵי הַמֶּלֶךְ. | |
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