| 1. Septuagint, Psalms, a b c d\n0 1 1 1 None\n1 2 2 2 None\n2 6 6 6 None\n3 . . \n4 12.16 12.16 12 16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 91 |
| 2. Hebrew Bible, Deuteronomy, -, 1, 2, 20, 21, 22, 23, 3, 9, 19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 27, 28, 29 |
3. Hebrew Bible, Genesis, a b c d\n0 2.3 2.3 2 3 \n1 . . \n2 2 2 2 None\n3 3 3 3 None\n4 9.25 9.25 9 25 \n5 37.25 37.25 37 25 \n6 9 9 9 None\n7 5 5 5 None\n8 7 7 7 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 200| 2.3. "וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃", | 2.3. "And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.", |
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| 4. Hebrew Bible, Leviticus, a b c d\n0 9 9 9 None\n1 3 3 3 None\n2 - None\n3 4 4 4 None\n4 23.39 23.39 23 39 \n5 23.43 23.43 23 43 \n6 . . \n7 2 2 2 None\n8 23.42 23.42 23 42 \n9 23.41 23.41 23 41 \n10 23.40 23.40 23 40 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
| 5. Hebrew Bible, Proverbs, a b c d\n0 1 1 1 None\n1 . . \n2 19.21 19.21 19 21 \n3 2 2 2 None\n4 9 9 9 None\n5 7 7 7 None\n6 17.9 17.9 17 9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 91 |
6. Hebrew Bible, Exodus, a b c d\n0 16.29 16.29 16 29 \n1 9 9 9 None\n2 2 2 2 None\n3 . . \n4 6 6 6 None\n5 1 1 1 None\n6 20.11 20.11 20 11 \n7 0 0 0 None\n8 - None\n9 3 3 3 None\n10 20.19-23.33 20.19 20 19 \n11 19 19 19 None\n12 34 34 34 None\n13 21.1 21.1 21 1 \n14 20 20 20 None\n15 4 4 4 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 107| 16.29. "רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃", | 16.29. "See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’", |
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| 7. Hebrew Bible, Psalms, a b c d\n0 0 0 0 None\n1 . . \n2 1 1 1 None\n3 3 3 3 None\n4 4 4 4 None\n5 140.3 140.3 140 3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 91 |
8. Hebrew Bible, Jeremiah, a b c d\n0 17.24 17.24 17 24 \n1 17.21 17.21 17 21 \n2 17.22 17.22 17 22 \n3 1 1 1 None\n4 2 2 2 None\n5 - None\n6 . . \n7 4 4 4 None\n8 7 7 7 None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 187| 17.24. "וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּן אֵלַי נְאֻם־יְהוָה לְבִלְתִּי הָבִיא מַשָּׂא בְּשַׁעֲרֵי הָעִיר הַזֹּאת בְּיוֹם הַשַּׁבָּת וּלְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת לְבִלְתִּי עֲשׂוֹת־בה [בּוֹ] כָּל־מְלָאכָה׃", | 17.24. "And it shall come to pass, if ye diligently hearken unto Me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein;", |
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| 9. Hebrew Bible, 2 Kings, -, 22, 23, 3, 2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 22 |
10. Hebrew Bible, Nehemiah, a b c d\n0 13.22 13.22 13 22 \n1 13.15 13.15 13 15 \n2 13.16 13.16 13 16 \n3 13.19 13.19 13 19 \n4 13.21 13.21 13 21 \n5 13.18 13.18 13 18 \n6 13.20 13.20 13 20 \n7 13.17 13.17 13 17 \n8 2 2 2 None\n9 - None\n10 1 1 1 None\n11 . . \n12 3 3 3 None\n13 5 5 5 None\n14 8.8 8.8 8 8 \n15 8 8 8 None\n16 8.17 8.17 8 17 \n17 8.18 8.18 8 18 \n18 8.13 8.13 8 13 \n19 8.14 8.14 8 14 \n20 8.15 8.15 8 15 \n21 8.16 8.16 8 16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 200| 13.22. "וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃", | 13.22. "And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy.", |
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| 11. Hebrew Bible, Zechariah, a b c d\n0 7 7 7 None\n1 1 1 1 None\n2 . . \n3 8 8 8 None\n4 8.17 8.17 8 17 \n5 7.1 7.1 7 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 91 |
| 12. Hebrew Bible, Ezra, a b c d\n0 7 7 7 None\n1 6 6 6 None\n2 . . \n3 7.6 7.6 7 6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 23 |
| 13. Dead Sea Scrolls, 4Q251, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •dead sea scrolls, reasoning of law not spelled out in Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 35 |
| 14. Dead Sea Scrolls, Community Rule, a b c d\n0 6.6 6.6 6 6 \n1 8.16 8.16 8 16 \n2 8.15 8.15 8 15 \n3 8.14 8.14 8 14 \n4 8.13 8.13 8 13 \n5 8.12 8.12 8 12 \n6 . . \n7 6 6 6 None\n8 8 8 8 None\n9 5.9 5.9 5 9 \n10 5.8 5.8 5 8 \n11 5.10 5.10 5 10 \n12 5.7 5.7 5 7 \n13 6.8 6.8 6 8 \n14 6.7 6.7 6 7 \n15 5.12 5.12 5 12 \n16 5.11 5.11 5 11 \n17 1 1 1 None\n18 7 7 7 None\n19 - None\n20 2 2 2 None\n21 5 5 5 None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 13; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 |
| 15. Dead Sea Scrolls, Damascus Documenta, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 187 |
| 16. Dead Sea Scrolls, Damascus Documenta, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 187 |
| 17. Dead Sea Scrolls, Miscellaneous Rules, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 187 |
| 18. Dead Sea Scrolls, Temple Scroll, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 2, 27, 28, 29 |
| 19. Anon., Jubilees, a b c d\n0 5 5 5 None\n1 3 3 3 None\n2 50.10 50.10 50 10 \n3 2 2 2 None\n4 . . \n5 9 9 9 None\n6 - None\n7 50.9 50.9 50 9 \n8 0 0 0 None\n9 50.11 50.11 50 11 \n10 50.8 50.8 50 8 \n11 50.7 50.7 50 7 \n12 50.12 50.12 50 12 \n13 1 1 1 None\n14 6 6 6 None\n15 8 8 8 None\n16 2.29 2.29 2 29 \n17 2.30 2.30 2 30 \n18 50.6 50.6 50 6 \n19 50.13 50.13 50 13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 105, 106, 107, 200 |
| 20. Dead Sea Scrolls, Damascus Covenant, a b c d\n0 10.18 10.18 10 18 \n1 - None\n2 10.21 10.21 10 21 \n3 0 0 0 None\n4 1 1 1 None\n5 10.20 10.20 10 20 \n6 7 7 7 None\n7 2 2 2 None\n8 10.19 10.19 10 19 \n9 . . \n10 9 9 9 None\n11 10.17 10.17 10 17 \n12 8 8 8 None\n13 10 10 10 None\n14 11 11 11 None\n15 None\n16 None\n17 None\n18 4.20-5.11 4.20 4 20 \n19 5 5 5 None\n20 4 4 4 None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 14, 27, 91, 92, 101, 102, 103, 106, 129, 187 |
21. Philo of Alexandria, That Every Good Person Is Free, 81, 80 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 | 80. and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. |
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| 22. Philo of Alexandria, Hypothetica, 11.1, 11.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •dead sea scrolls,strict obedience to the law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 |
| 23. New Testament, Matthew, , , , 5, 6, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 29 |
24. Mishnah, Avot, a b c d\n0 5.22 5.22 5 22 \n1 5 5 5 None\n2 . . \n3 2 2 2 None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 1| 5.22. "בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: \n", | 5.22. "Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.", |
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25. Josephus Flavius, Against Apion, a b c d\n0 1.39 1.39 1 39 \n1 1.38 1.38 1 38 \n2 1.37 1.37 1 37 \n3 1.40 1.40 1 40 \n4 1.41 1.41 1 41 \n5 1.43 1.43 1 43 \n6 1.42 1.42 1 42 \n7 3 3 3 None\n8 - None\n9 7 7 7 None\n10 4 4 4 None\n11 1 1 1 None\n12 . . (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 5 | 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; |
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26. Josephus Flavius, Jewish War, 2.124-2.125, 2.159 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dead sea scrolls,strict obedience to the law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 | 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. |
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27. Josephus Flavius, Jewish Antiquities, 13.311 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dead sea scrolls,strict obedience to the law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 | 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? |
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| 28. Tosefta, Sanhedrin, a b c d\n0 4.7 4.7 4 7 \n1 . . \n2 4 4 4 None\n3 7 7 7 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
| 29. Tertullian, On The Apparel of Women, a b c d\n0 1.3 1.3 1 3 \n1 3 3 3 None\n2 1 1 1 None\n3 . . (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
| 30. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 129 |
| 31. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
32. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24| 21b. על הייחוד ועל הפנויה,יחוד דאורייתא הוא דאמר ר' יוחנן משום ר' שמעון בן יהוצדק רמז לייחוד מן התורה מניין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,אלא אימא גזרו על ייחוד דפנויה,(מלכים א א, ה) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו,(מלכים א א, ה) ויעש לו רכב ופרשים וחמשים איש רצים לפניו מאי רבותא אמר רב יהודה אמר רב כולן נטולי טחול וחקוקי כפות רגלים היו:, big strongמתני׳ /strong /big לא ירבה לו סוסים אלא כדי מרכבתו וכסף וזהב לא ירבה לו מאד אלא כדי ליתן אספניא וכותב לו ס"ת לשמו יוצא למלחמה מוציאה עמה נכנס הוא מכניסה עמו יושב בדין היא עמו מיסב היא כנגדו שנאמר (דברים יז, יט) והיתה עמו וקרא בו כל ימי חייו:, big strongגמ׳ /strong /big תנו רבנן (דברים יז, טז) לא ירבה לו סוסים יכול אפילו כדי מרכבתו ופרשיו תלמוד לומר לו לו אינו מרבה אבל מרבה הוא כדי רכבו ופרשיו הא מה אני מקיים סוסים סוסים הבטלנין מניין שאפילו סוס א' והוא בטל שהוא בלא ירבה ת"ל (דברים יז, טז) למען הרבות סוס,וכי מאחר דאפילו סוס אחד והוא בטל קאי בלא ירבה סוסים למה לי לעבור בל"ת על כל סוס וסוס,טעמא דכתב רחמנא לו הא לאו הכי ה"א אפילו כדי רכבו ופרשיו נמי לא לא צריכא לאפושי:,וכסף וזהב לא ירבה לו אלא כדי ליתן אספניא: ת"ר (דברים יז, יז) וכסף וזהב לא ירבה לו יכול אפילו כדי ליתן אספניא ת"ל לו לו אינו מרבה אבל מרבה הוא כדי ליתן אספניא,טעמא דכתב רחמנא לו הא לאו הכי הוה אמינא אפילו כדי ליתן אספניא נמי לא לא צריכא להרווחה,השתא דאמרת לו לדרשה (דברים יז, יז) לא ירבה לו נשים מאי דרשת ביה למעוטי הדיוטות,רב יהודה רמי כתיב (מלכים א ה, ו) ויהי לשלמה ארבעים אלף ארוות סוסים למרכבתו וכתיב (דברי הימים ב ט, כה) ויהי לשלמה ארבעת אלפים (ארוות) סוסים הא כיצד אם ארבעים אלף איצטבלאות היו כל אחד ואחד היו בו ד' אלפים ארוות סוסים ואם ד' אלפים איצטבלאות היו כל אחד ואחד היו בו ארבעים אלף ארוות סוסים,(רבי) יצחק רמי כתיב (דברי הימים ב ט, כ) אין כסף נחשב בימי שלמה למאומה וכתיב (מלכים א י, כז) ויתן) שלמה את הכסף בירושלים כאבנים לא קשיא כאן קודם שנשא שלמה את בת פרעה כאן לאחר שנשא שלמה את בת פרעה,אמר רבי יצחק בשעה שנשא שלמה את בת פרעה ירד גבריאל ונעץ קנה בים והעלה שירטון ועליו נבנה כרך גדול שברומי,ואמר ר' יצחק מפני מה לא נתגלו טעמי תורה שהרי שתי מקראות נתגלו טעמן נכשל בהן גדול העולם כתיב (דברים יז, יז) לא ירבה לו נשים אמר שלמה אני ארבה ולא אסור וכתיב (מלכים א יא, ד) ויהי לעת זקנת שלמה נשיו הטו את לבבו,וכתיב (דברים יז, טז) לא ירבה לו סוסים ואמר שלמה אני ארבה ולא אשיב וכתיב (מלכים א י, כט) ותצא מרכבה ממצרים בשש וגו':,וכותב ספר תורה לשמו: תנא ובלבד שלא יתנאה בשל אבותיו,אמר (רבא) אף על פי שהניחו לו אבותיו לאדם ספר תורה מצוה לכתוב משלו שנאמר (דברים לא, יט) ועתה כתבו לכם את השירה איתיביה אביי וכותב לו ספר תורה לשמו שלא יתנאה בשל אחרים מלך אין הדיוט לא,לא צריכא לשתי תורות וכדתניא (דברים יז, יח) וכתב לו את משנה וגו' כותב לשמו שתי תורות אחת שהיא יוצאה ונכנסת עמו ואחת שמונחת לו בבית גנזיו,אותה שיוצאה ונכנסת עמו (עושה אותה כמין קמיע ותולה בזרועו שנאמר (תהלים טז, ח) שויתי ה' לנגדי תמיד כי מימיני בל אמוט) אינו נכנס בה לא לבית המרחץ ולא לבית הכסא שנאמר (דברים יז, יט) והיתה עמו וקרא בו מקום הראוי לקראות בו,אמר מר זוטרא ואיתימא מר עוקבא בתחלה ניתנה תורה לישראל בכתב עברי ולשון הקודש חזרה וניתנה להם בימי עזרא בכתב אשורית ולשון ארמי ביררו להן לישראל כתב אשורית ולשון הקודש והניחו להדיוטות כתב עברית ולשון ארמי,מאן הדיוטות אמר רב חסדא כותאי מאי כתב עברית אמר רב חסדא כתב ליבונאה,תניא רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו לישראל אילמלא (לא) קדמו משה במשה הוא אומר (שמות יט, ג) ומשה עלה אל האלהים בעזרא הוא אומר (עזרא ז, ו) הוא עזרא עלה מבבל מה עלייה האמור כאן תורה אף עלייה האמור להלן תורה,במשה הוא אומר (דברים ד, יד) ואותי צוה ה' בעת ההיא ללמד אתכם חקים ומשפטים בעזרא הוא אומר (עזרא ז, י) כי עזרא הכין לבבו לדרוש את תורת ה' (אלהיו) ולעשות וללמד בישראל חוק ומשפט ואף על פי שלא ניתנה תורה על ידו נשתנה על ידו הכתב שנאמר | 21b. b about seclusion, /b that a man should not be secluded with women who are forbidden to him, b and about a single woman. /b ,The Gemara objects: b Seclusion /b with a woman forbidden by familial ties b is /b prohibited b by Torah /b law, and was not a rabbinic decree issued in the time of David. b As Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: From where /b is there b an allusion to /b the i halakha /i that b seclusion /b is forbidden b by Torah /b law? b As it is stated: “If your brother, the son of your mother, entices you” /b (Deuteronomy 13:7). One can ask: b But does the son of a mother entice, and does the son of a father not entice? /b Why mention only the son of a mother? b Rather, /b this verse serves b to tell you /b that only b a son /b may b be secluded with his mother. /b Sons are frequently with their mother, and two half-brothers of one mother consequently have the opportunity to grow close to one another. b But another /b individual b may not be secluded with those with whom relations are forbidden by the Torah, /b including a stepmother. Therefore, half-brothers of one father spend less time together.,Since seclusion, then, is prohibited by Torah law, how did Rav say that it was prohibited by a decree issued in King David’s time? b Rather, say /b that b they decreed against seclusion /b of a man b with a single woman, /b to prevent occurrences like that of Amnon and Tamar.,Apropos Amnon, the Gemara cites traditions about another son of David: b “Now Adonijah, son of Haggith, exalted himself, saying: I will be king” /b (I Kings 1:5). b Rav Yehuda says /b that b Rav says: /b The term “exalted himself” b teaches that he sought /b for the monarchy b to fit him, but it did not fit him. /b ,The verse continues: b “And he prepared for himself chariots and riders and fifty people to run before him” /b (I Kings 1:5). The Gemara asks: b What is the novelty /b of these actions, since other wealthy people do the same, even if they are not the sons of kings, with designs on the throne? b Rav Yehuda says /b that b Rav says: /b What was unique was that the runners b all had /b their b spleens removed and had the soles of their feet hollowed, /b removing the flesh of their feet, and these two procedures enhanced their speed., strong MISHNA: /strong The king b “shall not accumulate many horses for himself” /b (Deuteronomy 17:16), but b only /b enough b for his chariot /b in war and in peace. b “Neither shall he greatly accumulate silver and gold for himself” /b (Deuteronomy 17:17), but b only enough to provide /b his b soldiers’ sustece [ i aspanya /i ]. And /b the king b writes himself a Torah scroll for his sake, /b as stipulated in Deuteronomy 17:18. When b he goes out to war, he brings it out with him. /b When b he comes in /b from war, b he brings it in with him. /b When b he sits in judgment, it is with him. /b When b he reclines /b to eat, b it is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life” /b (Deuteronomy 17:19)., strong GEMARA: /strong b The Sages taught /b in a i baraita /i with regard to the verse: b “He shall not accumulate many horses [ i susim /i ] for himself /b nor return the people to Egypt for the sake of accumulating horses [ i sus /i ]” (Deuteronomy 17:16): One b might /b have thought that he shall not have b even /b enough horses b for his chariot and riders. /b Therefore, b the verse states: “For himself,” /b teaching that only if the horses are b for himself, /b for personal pleasure, b he shall not accumulate /b them, b but he may accumulate /b horses b for his chariot and riders. How, then, do I realize /b the meaning of b “horses [ i susim /i ]” /b in the verse? It is referring to b idle horses, /b which serve no purpose other than glorifying the king. b From where /b is it derived b that even /b if the king has b one horse that is idle, that he /b transgresses b “he shall not accumulate”? The verse states: “For the sake of accumulating horses [ i sus /i ],” /b with the term for horses written in the singular.,The Gemara asks: b But once /b the verse taught b that even one horse that is idle stands /b to be included in the prohibition of b “he shall not accumulate,” why do I /b need the plural form b “horses” /b in the first clause of the verse? The Gemara responds: Its purpose is b to /b teach that a king would b transgress /b the b prohibition /b an additional time b for each and every /b idle b horse. /b ,The Gemara questions this ruling: The specific b reason /b for limiting the prohibition to idle horses is b that the Merciful One writes: /b “He shall not accumulate b for himself,” /b which indicates, b consequently, /b that if the Torah had b not /b written b this, I would say /b that b even /b enough horses b for his chariot and riders /b are b not /b permitted; and this is unreasonable, since the king needs an army. The Gemara responds: b No, /b the term “for himself” is b necessary /b to teach that it is permitted for the king b to add /b a reasonable number of horses beyond the necessary minimum, and it is only strictly personal use that is prohibited.,The mishna teaches: b “Neither shall he greatly accumulate silver and gold for himself” /b (Deuteronomy 17:17), but b only enough to provide /b his b soldiers’ sustece. The Sages taught /b in a i baraita /i : From the command b “neither shall he greatly accumulate silver and gold for himself,” /b one b might /b have thought that he should not have b even enough to provide /b his b soldiers’ sustece. /b To counter this, b the verse states: “For himself,” /b teaching that only if the silver and gold is b for himself, /b for personal pleasure, b he shall not accumulate /b it, b but he may accumulate enough /b silver and gold b to provide /b his b soldiers’ sustece. /b ,The Gemara questions this ruling: The specific b reason /b for limiting the prohibition to personal wealth accumulation is b that the Merciful One writes: /b “Neither shall he greatly accumulate silver and gold b for himself,” /b which indicates, b consequently, /b that if the Torah had b not /b written b this, I would say /b that it b is not /b permitted for the king to accumulate b even enough /b silver and gold b to provide /b his b soldiers’ sustece; /b this is unreasonable, since the king needs an army. The Gemara responds: b No, /b the term “for himself” is b necessary /b to teach that the king is permitted b to /b allow for b a liberal appropriation /b to the military budget, so that the army has a comfortable ficial cushion.,The Gemara asks: b Now that you have said /b that the term b “for himself” /b in the verse is stated b for /b the purpose of b a derivation /b for practical i halakha /i , which limits and narrows the verse’s scope, b what do you derive from /b the next phrase in the verse: b “He shall not add many wives for himself”? /b The Gemara answers: That usage of “for himself” serves b to exclude ordinary /b people, to specify that only the king is restricted from having many wives, but a civilian may marry as many women as he wants, provided he can support them ficially.,§ b Rav Yehuda raises a contradiction: It is written /b in one verse: b “And Solomon had forty thousand stalls of horses for his chariots” /b (I Kings 5:6), b and it is written /b in another verse: b “And Solomon had four thousand stalls for horses /b and chariots” (II Chronicles 9:25). b How /b can b these /b texts be reconciled? b If there were forty thousand large stables [ i itztablaot /i ], each and every one /b of them b had in it four thousand stalls, /b or rows, b for horses. And /b alternatively, b if there were four thousand large stables, each and every one had in it forty thousand stalls for horses. /b Therefore the two verses are reconciled., b Rabbi Yitzḥak raises a contradiction: It is written /b in one verse: b “Silver was not worth anything in the days of Solomon” /b (II Chronicles 9:20), b and it is written /b in another verse: b “And the king made silver in Jerusalem as stones” /b (I Kings 10:27), i.e., gems. The Gemara responds: It is b not difficult: Here, /b where silver was worthless, this was b before Solomon /b sinfully b married Pharaoh’s daughter. There, /b where the silver was valuable, this was b after Solomon married Pharaoh’s daughter. /b , b Rabbi Yitzḥak says: When Solomon married Pharaoh’s daughter, /b the angel b Gabriel descended /b from Heaven b and implanted a pole in the sea. And /b it gradually b raised up a sandbar [ i sirton /i ] /b around it, creating new, dry land, b and on it the great city of Rome was built. /b This shows that the beginning of the Jewish people’s downfall to Rome came with Solomon’s marriage to Pharaoh’s daughter., b And Rabbi Yitzḥak says: For what /b reason b were the rationales of Torah /b commandments b not revealed? /b It was b because the rationales of two verses were revealed, /b and b the greatest in the world, /b King Solomon, b failed in /b those matters. b It is written /b with regard to a king: b “He shall not add many wives for himself, /b that his heart should not turn away” (Deuteronomy 17:17). b Solomon said: I will add many, but I will not turn away, /b as he thought that it is permitted to have many wives if one is otherwise meticulous not to stray. b And /b later, b it is written: “For it came to pass, when Solomon was old, that his wives turned away his heart /b after other gods” (I Kings 11:4)., b And it is /b also b written: /b “Only b he shall not accumulate many horses for himself /b nor return the people to Egypt for the sake of accumulating horses” (Deuteronomy 17:16), b and Solomon said: I will accumulate many, but I will not return. And it is written: “And a chariot /b came up b and went out of Egypt for six /b hundred shekels of silver” (I Kings 10:29), teaching that not only did Solomon violate the Torah, but he also failed in applying the rationale given for its commandments. This demonstrates the wisdom in the Torah’s usual silence as to the rationale for its mitzvot, as individuals will not mistakenly rely on their own wisdom to reason that the mitzvot are inapplicable in some circumstances.,§ The mishna teaches that the king b writes a Torah scroll for his sake. /b The Sages b taught /b in a i baraita /i ( i Tosefta /i 4:4): The king fulfills the mitzva b provided that he does not beautify himself with /b the Torah scroll b of his ancestors /b for this purpose, i.e., he must write his own scroll., b Rava says: /b With regard to the mitzva for every Jew to write himself a Torah scroll, b even if a person’s ancestors left him a Torah scroll, /b it is b a mitzva to write /b a scroll b of one’s own, as it is stated: “Now, therefore, write for yourselves /b this b song /b and teach it to the children of Israel” (Deuteronomy 31:19). b Abaye raised an objection to him /b from a i baraita /i concerning the king’s Torah scroll: b And he writes himself a Torah scroll for his sake, so that he does not beautify himself with /b the Torah scroll b of others. /b Read precisely, this indicates that b a king, yes, /b he is included in the i halakha /i not to have a scroll inherited from his ancestors suffice, but b an ordinary /b person is b not. /b ,The Gemara dismisses Abaye’s objection: b No, /b the ruling of that i baraita /i is b necessary /b to teach that the king is commanded to write b two Torah /b scrolls; he writes one scroll as does any Jew, and he writes an additional scroll because he is king. b And /b this is b as it is taught /b in a i baraita /i : The verse states: b “That he shall write for himself a second /b Torah in a scroll, out of that which is before the priests the Levites” (Deuteronomy 17:18). This teaches that b he writes for his sake two Torah /b scrolls, b one that goes out and comes in with him /b at all times, b and one that is placed in his treasury. /b ,The i baraita /i continues: With regard to b the one that goes out and comes in with him, he makes it /b very small, b like an amulet, and he hangs /b it b on his arm, as it is stated: “I have set the Lord always before me; He is at my right hand, that I shall not be moved” /b (Psalms 16:8). This alludes to the small Torah scroll that is always on his right hand. b He does not go into the bathhouse with it, nor into the bathroom, as it is stated: “And it shall be with him and he shall read from it” /b (Deuteronomy 17:19), meaning, it shall remain in b a place that is appropriate for reading from it. /b ,§ b Mar Zutra says, and some say /b that it is b Mar Ukva /b who says: b Initially, /b the b Torah was given to the Jewish people in i Ivrit /i script, /b the original form of the written language, b and the sacred tongue, /b Hebrew. b It was given to them again in the days of Ezra in i Ashurit /i script and /b the b Aramaic tongue. The Jewish people selected i Ashurit /i script and the sacred tongue /b for the Torah scroll b and left i Ivrit /i script and /b the b Aramaic tongue for the commoners. /b ,The Gemara asks: b Who are /b these b commoners? Rav Ḥisda said: The Samaritans [ i Kutim /i ]. /b The Gemara asks: b What is i Ivrit /i script? Rav Ḥisda says: i Libona’a /i script. /b , b It is taught /b in a i baraita /i ( i Tosefta /i 4:5): b Rabbi Yosei says: Ezra was suitable, /b given his greatness, b for /b the b Torah to be given by him to the Jewish people, had Moses not come first /b and received the Torah already. b With regard to Moses /b the verse b states: “And Moses went up to God” /b (Exodus 19:3), and b with regard to Ezra /b the verse b states: “This Ezra went up from Babylon /b and he was a ready scribe in the Torah of Moses, which the Lord, the God of Israel, had given” (Ezra 7:6). b Just as /b the b going up stated here, /b with regard to Moses, is for the b Torah, /b which he received from God and transmitted to the Jewish people, b so too, /b the b going up stated there, /b with regard to Ezra, is for the b Torah, /b as he taught Torah to the Jewish people and was suitable to have originally merited to give it.,The i baraita /i continues: b With regard to Moses /b the verse b states: “And the Lord commanded me at that time to teach you statutes and ordices” /b (Deuteronomy 4:14), and b with regard to Ezra /b the verse b states: “For Ezra had set his heart to seek the Torah of the Lord his God and to do it and to teach in Israel statutes and ordices” /b (Ezra 7:10). b And even though /b the b Torah was not given /b literally b by him, the script /b of the Torah b was changed by him, as it is stated: /b |
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| 33. Babylonian Talmud, Meilah, a b c d\n0 8 8 8 None\n1 47.25 47.25 47 25 \n2 47.24 47.24 47 24 \n3 47.18 47.18 47 18 \n4 47.42 47.42 47 42 \n.. ... ... .. .. \n88 47.34 47.34 47 34 \n89 47.38 47.38 47 38 \n90 47.35 47.35 47 35 \n91 47.36 47.36 47 36 \n92 47.33 47.33 47 33 \n\n[93 rows x 4 columns] (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 21 |
| 34. Jerome, Adversus Helvidium Liber, 7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •law, dead sea scrolls Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
| 35. Cosmas Indicopleustes, Topographia Christiana, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 26, 27 |
| 36. Anon., Avot Derabbi Nathan A, 19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •dead sea scrolls,strict obedience to the law Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302 |
| 37. Hammurabi, Laws of Hammurabi, a b c d\n0 47.25 47.25 47 25 \n1 47.24 47.24 47 24 \n2 47.18 47.18 47 18 \n3 47.42 47.42 47 42 \n4 47.23 47.23 47 23 \n.. ... ... .. .. \n88 47.35 47.35 47 35 \n89 47.36 47.36 47 36 \n90 8 8 8 None\n91 47.38 47.38 47 38 \n92 47.33 47.33 47 33 \n\n[93 rows x 4 columns] Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 21 |
| 38. Council of Trullo, Can., None Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 187 |
| 39. Anon., 4 Ezra, 1, 4, 14 Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 24 |
| 40. Dead Sea Scrolls, 4Q264A (Halakha B), None Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 91, 92, 101, 102, 103, 106, 107, 129, 187 |
