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313 results for "laws"

1. Hebrew Bible, Zephaniah, 1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •discourses of divine law, in biblical literature •divine law, in biblical israel •narrative as grounding biblical divine law •reason, as grounding biblical divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 41

1.12. "וְהָיָה בָּעֵת הַהִיא אֲחַפֵּשׂ אֶת־יְרוּשָׁלִַם בַּנֵּרוֹת וּפָקַדְתִּי עַל־הָאֲנָשִׁים הַקֹּפְאִים עַל־שִׁמְרֵיהֶם הָאֹמְרִים בִּלְבָבָם לֹא־יֵיטִיב יְהוָה וְלֹא יָרֵעַ׃",

1.12. "And it shall come to pass at that time, That I will search Jerusalem with lamps; And I will punish the men that are settled on their lees, That say in their heart: ‘The LORD will not do good, neither will He do evil.’",

2. Hebrew Bible, Numbers, 10.9-10.10, 11.10-11.25, 14.2-14.25, 15.32-15.36, 16.1-16.30, 17.6-17.25, 20.2-20.12, 21.18, 23.19, 27.1-27.11, 36.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 67, 76, 179, 180; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 16, 18, 31, 34, 38, 336; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 140; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42, 43

10.9. "וְכִי־תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל־הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת וֲנִזְכַּרְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם׃", 11.11. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 11.14. "לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃", 11.15. "וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃", 11.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃", 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 11.18. "וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃", 11.19. "לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃", 11.21. "וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃", 11.22. "הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃", 11.23. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃", 11.24. "וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃", 11.25. "וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃", 14.2. "וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃", 14.2. "וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃", 14.3. "וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃", 14.3. "אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃", 14.4. "וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃", 14.4. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃", 14.5. "וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כָּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל׃", 14.6. "וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם׃", 14.7. "וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃", 14.8. "אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃", 14.9. "אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃", 14.11. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃", 14.12. "אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי־גָּדוֹל וְעָצוּם מִמֶּנּוּ׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", 14.21. "וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 14.24. "וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל־הָאָרֶץ אֲשֶׁר־בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה׃", 14.25. "וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף׃", 15.32. "וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת׃", 15.33. "וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקֹשֵׁשׁ עֵצִים אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל כָּל־הָעֵדָה׃", 15.34. "וַיַּנִּיחוּ אֹתוֹ בַּמִּשְׁמָר כִּי לֹא פֹרַשׁ מַה־יֵּעָשֶׂה לוֹ׃", 15.35. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃", 15.36. "וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 16.1. "וַיִּקַּח קֹרַח בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶּלֶת בְּנֵי רְאוּבֵן׃", 16.1. "וַיַּקְרֵב אֹתְךָ וְאֶת־כָּל־אַחֶיךָ בְנֵי־לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם־כְּהֻנָּה׃", 16.2. "וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃", 16.2. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 16.3. "וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ וּבָלְעָה אֹתָם וְאֶת־כָּל־אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת־יְהוָה׃", 16.3. "וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל יְהוָה׃", 16.4. "וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל־פָּנָיו׃", 16.5. "וַיְדַבֵּר אֶל־קֹרַח וְאֶל־כָּל־עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהוָה אֶת־אֲשֶׁר־לוֹ וְאֶת־הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר־בּוֹ יַקְרִיב אֵלָיו׃", 16.6. "זֹאת עֲשׂוּ קְחוּ־לָכֶם מַחְתּוֹת קֹרַח וְכָל־עֲדָתוֹ׃", 16.7. "וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִי׃", 16.8. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִי׃", 16.9. "הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם׃", 16.11. "לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו [תַלִּינוּ] עָלָיו׃", 16.12. "וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה׃", 16.13. "הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵר׃", 16.14. "אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה׃", 16.15. "וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃", 16.16. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃", 16.17. "וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃", 16.18. "וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמֹשֶׁה וְאַהֲרֹן׃", 16.19. "וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", 16.22. "וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃", 16.23. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 16.24. "דַּבֵּר אֶל־הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן־קֹרַח דָּתָן וַאֲבִירָם׃", 16.25. "וַיָּקָם מֹשֶׁה וַיֵּלֶךְ אֶל־דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל׃", 16.26. "וַיְדַבֵּר אֶל־הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל־תִּגְּעוּ בְּכָל־אֲשֶׁר לָהֶם פֶּן־תִּסָּפוּ בְּכָל־חַטֹּאתָם׃", 16.27. "וַיֵּעָלוּ מֵעַל מִשְׁכַּן־קֹרֶח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם׃", 16.28. "וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי־יְהוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל־הַמַּעֲשִׂים הָאֵלֶּה כִּי־לֹא מִלִּבִּי׃", 16.29. "אִם־כְּמוֹת כָּל־הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל־הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהוָה שְׁלָחָנִי׃", 17.6. "וַיִּלֹּנוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמָּחֳרָת עַל־מֹשֶׁה וְעַל־אַהֲרֹן לֵאמֹר אַתֶּם הֲמִתֶּם אֶת־עַם יְהוָה׃", 17.7. "וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃", 17.8. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פְּנֵי אֹהֶל מוֹעֵד׃", 17.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 17.11. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃", 17.12. "וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃", 17.13. "וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃", 17.14. "וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה עָשָׂר אֶלֶף וּשְׁבַע מֵאוֹת מִלְּבַד הַמֵּתִים עַל־דְּבַר־קֹרַח׃", 17.15. "וַיָּשָׁב אַהֲרֹן אֶל־מֹשֶׁה אֶל־פֶּתַח אֹהֶל מוֹעֵד וְהַמַּגֵּפָה נֶעֱצָרָה׃", 17.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 17.17. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת־שְׁמוֹ תִּכְתֹּב עַל־מַטֵּהוּ׃", 17.18. "וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃", 17.19. "וְהִנַּחְתָּם בְּאֹהֶל מוֹעֵד לִפְנֵי הָעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה׃", 17.21. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃", 17.22. "וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי יְהוָה בְּאֹהֶל הָעֵדֻת׃", 17.23. "וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃", 17.24. "וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי יְהוָה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ׃", 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 20.2. "וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃", 20.2. "וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃", 20.3. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃", 20.4. "וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃", 20.5. "וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃", 20.6. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃", 20.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.8. "קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃", 20.9. "וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", 20.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 23.19. "לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 36.13. "אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃",

10.9. "And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.", 10.10. "Also in the day of your gladness, and in your appointed seasons, and in your new moons, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; and they shall be to you for a memorial before your God: I am the LORD your God.’", 11.10. "And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased.", 11.11. "And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 11.14. "I am not able to bear all this people myself alone, because it is too heavy for me.", 11.15. "And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’", 11.16. "And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 11.18. "And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat.", 11.19. "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;", 11.20. "but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’", 11.21. "And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!", 11.22. "If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’", 11.23. "And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’", 11.24. "And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent.", 11.25. "And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.", 14.2. "And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!", 14.3. "And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’", 14.4. "And they said one to another: ‘Let us make a captain, and let us return into Egypt.’", 14.5. "Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.", 14.6. "And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes.", 14.7. "And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land.", 14.8. "If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey.", 14.9. "Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’", 14.10. "But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel.", 14.11. "And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?", 14.12. "I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they.’", 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", 14.20. "And the LORD said: ‘I have pardoned according to thy word’", 14.21. "But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 14.24. "But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.", 14.25. "Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn ye, and get you into the wilderness by the way to the Red Sea.’", 15.32. "And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day.", 15.33. "And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.", 15.34. "And they put him in ward, because it had not been declared what should be done to him.", 15.35. "And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’", 15.36. "And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.", 16.1. "Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men;", 16.2. "and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown;", 16.3. "and they assembled themselves together against Moses and against Aaron, and said unto them: ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?’", 16.4. "And when Moses heard it, he fell upon his face.", 16.5. "And he spoke unto Korah and unto all his company, saying: ‘In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him. .", 16.6. "This do: take you censers, Korah, and all his company;", 16.7. "and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.’", 16.8. "And Moses said unto Korah: ‘Hear now, ye sons of Levi:", 16.9. "is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them;", 16.10. "and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also?", 16.11. "Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’", 16.12. "And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: ‘We will not come up;", 16.13. "is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us?", 16.14. "Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.’", 16.15. "And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’", 16.16. "And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;", 16.17. "and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’", 16.18. "And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron.", 16.19. "And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation.", 16.20. "And the LORD spoke unto Moses and unto Aaron, saying:", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", 16.22. "And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’", 16.23. "And the LORD spoke unto Moses, saying:", 16.24. "’Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.’", 16.25. "And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.", 16.26. "And he spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.’", 16.27. "So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.", 16.28. "And Moses said: ‘Hereby ye shall know that the LORD hath sent me to do all these works, and that I have not done them of mine own mind.", 16.29. "If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me.", 16.30. "But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’", 17.6. "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying: ‘Ye have killed the people of the LORD.’", 17.7. "And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared.", 17.8. "And Moses and Aaron came to the front of the tent of meeting.", 17.9. "And the LORD spoke unto Moses, saying:", 17.10. "’Get you up from among this congregation, that I may consume them in a moment.’ And they fell upon their faces.", 17.11. "And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’", 17.12. "And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.", 17.13. "And he stood between the dead and the living; and the plague was stayed.", 17.14. "Now they that died by the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.", 17.15. "And Aaron returned unto Moses unto the door of the tent of meeting, and the plague was stayed.", 17.16. "And the LORD spoke unto Moses, saying:", 17.17. "‘Speak unto the children of Israel, and take of them rods, one for each fathers’house, of all their princes according to their fathers’houses, twelve rods; thou shalt write every man’s name upon his rod.", 17.18. "And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses.", 17.19. "And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you.", 17.20. "And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’", 17.21. "And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods.", 17.22. "And Moses laid up the rods before the LORD in the tent of the testimony.", 17.23. "And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds.", 17.24. "And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod.", 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 20.2. "And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron.", 20.3. "And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD!", 20.4. "And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?", 20.5. "And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’", 20.6. "And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them.", 20.7. "And the LORD spoke unto Moses, saying:", 20.8. "’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’", 20.9. "And Moses took the rod from before the LORD, as He commanded him.", 20.10. "And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", 20.12. "And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 23.19. "God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 27.4. "Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’", 36.13. "These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho.",

3. Hebrew Bible, Nahum, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

3.5. "הִנְנִי אֵלַיִךְ נְאֻם יְהוָה צְבָאוֹת וְגִלֵּיתִי שׁוּלַיִךְ עַל־פָּנָיִךְ וְהַרְאֵיתִי גוֹיִם מַעְרֵךְ וּמַמְלָכוֹת קְלוֹנֵךְ׃",

3.5. "Behold, I am against thee, saith the LORD of hosts, And I will uncover thy skirts upon thy face, And I will shew the nations thy nakedness, And the kingdoms thy shame.",

4. Hebrew Bible, Malachi, 2.17, 3.6, 3.18, 3.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •discourses of divine law, in biblical literature •divine law, in biblical israel •narrative as grounding biblical divine law •reason, as grounding biblical divine law •ritual/law, as divine evocation •divine, torah/law Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 312; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 31, 41; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75

2.17. "הוֹגַעְתֶּם יְהוָה בְּדִבְרֵיכֶם וַאֲמַרְתֶּם בַּמָּה הוֹגָעְנוּ בֶּאֱמָרְכֶם כָּל־עֹשֵׂה רָע טוֹב בְּעֵינֵי יְהוָה וּבָהֶם הוּא חָפֵץ אוֹ אַיֵּה אֱלֹהֵי הַמִּשְׁפָּט׃", 3.6. "כִּי אֲנִי יְהוָה לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי־יַעֲקֹב לֹא כְלִיתֶם׃", 3.18. "וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע בֵּין עֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ׃", 3.22. "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃",

2.17. "Ye have wearied the LORD with your words. Yet ye say: ‘Wherein have we wearied Him?’ In that ye say: ‘Every one that doeth evil Is good in the sight of the LORD, And He delighteth in them; Or where is the God of justice?’", 3.6. "For I the LORD change not; and ye, O sons of Jacob, are not consumed.", 3.18. "Then shall ye again discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.", 3.22. "Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.",

5. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

18.7. "עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃",

18.7. "The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.",

6. Hebrew Bible, Jonah, 3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation •discourses of divine law, in biblical literature •divine law, in biblical israel •reason, as grounding biblical divine law Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 173; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 31

3.10. "And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.",

7. Hebrew Bible, Joel, 1.12-1.13, 2.11, 2.15-2.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish •ritual/law, as divine evocation Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 276; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 173

1.12. "הַגֶּפֶן הוֹבִישָׁה וְהַתְּאֵנָה אֻמְלָלָה רִמּוֹן גַּם־תָּמָר וְתַפּוּחַ כָּל־עֲצֵי הַשָּׂדֶה יָבֵשׁוּ כִּי־הֹבִישׁ שָׂשׂוֹן מִן־בְּנֵי אָדָם׃", 1.13. "חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃", 2.11. "וַיהוָה נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ כִּי רַב מְאֹד מַחֲנֵהוּ כִּי עָצוּם עֹשֵׂה דְבָרוֹ כִּי־גָדוֹל יוֹם־יְהוָה וְנוֹרָא מְאֹד וּמִי יְכִילֶנּוּ׃", 2.15. "תִּקְעוּ שׁוֹפָר בְּצִיּוֹן קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָה׃", 2.16. "אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃", 2.17. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃",

1.12. "The vine is withered, And the fig-tree languisheth; The pomegranate-tree, the palm-tree also, and the apple-tree, Even all the trees of the field, are withered; For joy is withered away from the sons of men.", 1.13. "Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.", 2.11. "And the LORD uttereth His voice before His army; For His camp is very great, For he is mighty that executeth His word; For great is the day of the LORD and very terrible; And who can abide it?", 2.15. "Blow the horn in Zion, Sanctify a fast, call a solemn assembly;", 2.16. "Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion.", 2.17. "Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’",

8. Hebrew Bible, Job, 17.9, 35.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation •immutability, of divine law, and rabbinic rejection of Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 180; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 312

17.9. "וְיֹאחֵז צַדִּיק דַּרְכּוֹ וּטֳהָר־יָדַיִם יֹסִיף אֹמֶץ׃", 35.11. "מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ׃",

17.9. "Yet the righteous holdeth on his way, And he that hath clean hands waxeth stronger and stronger.", 35.11. "Who teacheth us more than the beasts of the earth, And maketh us wiser than the fowls of heaven?’",

9. Hebrew Bible, Hosea, 6.6, 9.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish •divine commands, violation of sacred law Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 277; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", 9.3. "לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃",

6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", 9.3. "They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria.",

10. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 67, 76; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 16, 20, 23, 25, 26, 27, 28, 38, 42, 49, 311, 331, 332, 333, 338; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 223

2.15. "וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.22. "וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃", 2.23. "וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃", 2.24. "עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃", 3.9. "וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", 6.22. "וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים כֵּן עָשָׂה׃", 7.5. "וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר־צִוָּהוּ יְהוָה׃", 7.9. "שְׁנַיִם שְׁנַיִם בָּאוּ אֶל־נֹחַ אֶל־הַתֵּבָה זָכָר וּנְקֵבָה כַּאֲשֶׁר צִוָּה אֱלֹהִים אֶת־נֹחַ׃", 7.16. "וְהַבָּאִים זָכָר וּנְקֵבָה מִכָּל־בָּשָׂר בָּאוּ כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים וַיִּסְגֹּר יְהוָה בַּעֲדוֹ׃", 9.1. "וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃", 9.1. "וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃", 9.2. "וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃", 9.2. "וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃", 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.5. "וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 9.7. "וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃", 9.8. "וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃", 9.9. "וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃", 9.11. "וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃", 9.12. "וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃", 9.13. "אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃", 9.14. "וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃", 9.15. "וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃", 9.16. "וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃", 9.17. "וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃", 12.4. "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃", 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 15.6. "וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃", 15.16. "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃", 17.18. "וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ׃", 18.19. "כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃", 18.23. "וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃", 18.24. "אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃", 18.25. "חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃", 19.4. "טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃", 19.29. "וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת־עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת־הֶעָרִים אֲשֶׁר־יָשַׁב בָּהֵן לוֹט׃", 20.3. "וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃", 20.4. "וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃", 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 22.16. "וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", 22.18. "וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃", 26.4. "וְהִרְבֵּיתִי אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְנָתַתִּי לְזַרְעֲךָ אֵת כָּל־הָאֲרָצֹת הָאֵל וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ׃", 26.5. "עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃", 34.5. "וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃", 34.7. "וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃",

2.15. "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.22. "And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.", 2.23. "And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’", 2.24. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.", 3.9. "And the LORD God called unto the man, and said unto him: ‘Where art thou?’", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 6.7. "And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’", 6.22. "Thus did Noah; according to all that God commanded him, so did he.", 7.5. "And Noah did according unto all that the LORD commanded him.", 7.9. "there went in two and two unto Noah into the ark, male and female, as God commanded Noah.", 7.16. "And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.", 9.1. "And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.", 9.2. "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.", 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", 9.5. "And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 9.7. "And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .", 9.8. "And God spoke unto Noah, and to his sons with him, saying:", 9.9. "’As for Me, behold, I establish My covet with you, and with your seed after you;", 9.10. "and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.", 9.11. "And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’", 9.12. "And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:", 9.13. "I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth.", 9.14. "And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud,", 9.15. "that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.", 9.16. "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’", 9.17. "And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’", 12.4. "So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.", 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 15.6. "And he believed in the LORD; and He counted it to him for righteousness.", 15.16. "And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’", 17.18. "And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’", 18.19. "For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’", 18.23. "And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?", 18.24. "Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?", 18.25. "That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’", 19.4. "But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter.", 19.29. "And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.", 20.3. "But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’", 20.4. "Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation?", 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 22.16. "and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", 22.18. "and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’", 26.4. "and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and by thy seed shall all the nations of the earth bless themselves;", 26.5. "because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’", 34.5. "Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.", 34.7. "And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.",

11. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 76

29.43. "וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃",

29.43. "And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory.",

12. Hebrew Bible, Deuteronomy, 1.9-1.17, 4.2, 4.5-4.6, 4.19-4.20, 4.40, 5.29-5.30, 6.1, 6.3-6.4, 6.18, 6.24-6.25, 7.6, 7.9-7.15, 7.19-7.20, 8.7-8.20, 9.27, 10.13-10.15, 10.17-10.19, 11.9, 12.8-12.11, 13.1, 15.1-15.19, 16.1-16.17, 16.20, 17.8-17.20, 24.20, 27.15-27.26, 28.15-28.68, 29.28, 30.11-30.14, 30.19, 31.12, 32.7, 33.1-33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 16, 17, 18, 19, 20, 21, 22, 23, 29, 30, 31, 35, 37, 40, 42, 43, 49, 289, 294, 296, 311, 322, 335

1.9. "וָאֹמַר אֲלֵכֶם בָּעֵת הַהִוא לֵאמֹר לֹא־אוּכַל לְבַדִּי שְׂאֵת אֶתְכֶם׃", 1.11. "יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם׃", 1.12. "אֵיכָה אֶשָּׂא לְבַדִּי טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם׃", 1.13. "הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃", 1.14. "וַתַּעֲנוּ אֹתִי וַתֹּאמְרוּ טוֹב־הַדָּבָר אֲשֶׁר־דִּבַּרְתָּ לַעֲשׂוֹת׃", 1.15. "וָאֶקַּח אֶת־רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידֻעִים וָאֶתֵּן אֹתָם רָאשִׁים עֲלֵיכֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְשָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת וְשֹׁטְרִים לְשִׁבְטֵיכֶם׃", 1.16. "וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃", 1.17. "לֹא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן לֹא תָגוּרוּ מִפְּנֵי־אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו׃", 4.2. "וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃", 4.2. "לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃", 4.5. "רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי יְהוָה אֱלֹהָי לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים שָׁמָּה לְרִשְׁתָּהּ׃", 4.6. "וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 5.29. "וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃", 6.1. "וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃", 6.1. "וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃", 6.3. "וְשָׁמַעְתָּ יִשְׂרָאֵל וְשָׁמַרְתָּ לַעֲשׂוֹת אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.18. "וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃", 6.24. "וַיְצַוֵּנוּ יְהוָה לַעֲשׂוֹת אֶת־כָּל־הַחֻקִּים הָאֵלֶּה לְיִרְאָה אֶת־יְהוָה אֱלֹהֵינוּ לְטוֹב לָנוּ כָּל־הַיָּמִים לְחַיֹּתֵנוּ כְּהַיּוֹם הַזֶּה׃", 6.25. "וּצְדָקָה תִּהְיֶה־לָּנוּ כִּי־נִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ׃", 7.6. "כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 7.9. "וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃", 7.11. "וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃", 7.12. "וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃", 7.13. "וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃", 7.14. "בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃", 7.15. "וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃", 7.19. "הַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר־רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהוָה אֱלֹהֶיךָ כֵּן־יַעֲשֶׂה יְהוָה אֱלֹהֶיךָ לְכָל־הָעַמִּים אֲשֶׁר־אַתָּה יָרֵא מִפְּנֵיהֶם׃", 8.7. "כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃", 8.8. "אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ־זֵית שֶׁמֶן וּדְבָשׁ׃", 8.9. "אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל־בָּהּ לֶחֶם לֹא־תֶחְסַר כֹּל בָּהּ אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת׃", 8.11. "הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃", 8.12. "פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃", 8.13. "וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃", 8.14. "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 8.16. "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃", 8.17. "וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃", 8.18. "וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃", 8.19. "וְהָיָה אִם־שָׁכֹחַ תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן׃", 9.27. "זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃", 10.13. "לִשְׁמֹר אֶת־מִצְוֺת יְהוָה וְאֶת־חֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְטוֹב לָךְ׃", 10.14. "הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ׃", 10.15. "רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃", 10.17. "כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃", 10.18. "עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃", 10.19. "וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃", 11.9. "וּלְמַעַן תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם וּלְזַרְעָם אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 12.8. "לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃", 12.9. "כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 12.11. "וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃", 13.1. "אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃", 13.1. "כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃", 15.1. "מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃", 15.1. "נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃", 15.2. "לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃", 15.2. "וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃", 15.3. "אֶת־הַנָּכְרִי תִּגֹּשׂ וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ תַּשְׁמֵט יָדֶךָ׃", 15.4. "אֶפֶס כִּי לֹא יִהְיֶה־בְּךָ אֶבְיוֹן כִּי־בָרֵךְ יְבָרֶכְךָ יְהוָה בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן־לְךָ נַחֲלָה לְרִשְׁתָּהּ׃", 15.5. "רַק אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃", 15.6. "כִּי־יְהוָה אֱלֹהֶיךָ בֵּרַכְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְהַעֲבַטְתָּ גּוֹיִם רַבִּים וְאַתָּה לֹא תַעֲבֹט וּמָשַׁלְתָּ בְּגוֹיִם רַבִּים וּבְךָ לֹא יִמְשֹׁלוּ׃", 15.7. "כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃", 15.8. "כִּי־פָתֹחַ תִּפְתַּח אֶת־יָדְךָ לוֹ וְהַעֲבֵט תַּעֲבִיטֶנּוּ דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ׃", 15.9. "הִשָּׁמֶר לְךָ פֶּן־יִהְיֶה דָבָר עִם־לְבָבְךָ בְלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת־הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן וְלֹא תִתֵּן לוֹ וְקָרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃", 15.11. "כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃", 15.12. "כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃", 15.13. "וְכִי־תְשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ לֹא תְשַׁלְּחֶנּוּ רֵיקָם׃", 15.14. "הַעֲנֵיק תַּעֲנִיק לוֹ מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ תִּתֶּן־לוֹ׃", 15.15. "וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ עַל־כֵּן אָנֹכִי מְצַוְּךָ אֶת־הַדָּבָר הַזֶּה הַיּוֹם׃", 15.16. "וְהָיָה כִּי־יֹאמַר אֵלֶיךָ לֹא אֵצֵא מֵעִמָּךְ כִּי אֲהֵבְךָ וְאֶת־בֵּיתֶךָ כִּי־טוֹב לוֹ עִמָּךְ׃", 15.17. "וְלָקַחְתָּ אֶת־הַמַּרְצֵעַ וְנָתַתָּה בְאָזְנוֹ וּבַדֶּלֶת וְהָיָה לְךָ עֶבֶד עוֹלָם וְאַף לַאֲמָתְךָ תַּעֲשֶׂה־כֵּן׃", 15.18. "לֹא־יִקְשֶׁה בְעֵינֶךָ בְּשַׁלֵּחֲךָ אֹתוֹ חָפְשִׁי מֵעִמָּךְ כִּי מִשְׁנֶה שְׂכַר שָׂכִיר עֲבָדְךָ שֵׁשׁ שָׁנִים וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תַּעֲשֶׂה׃", 15.19. "כָּל־הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ הַזָּכָר תַּקְדִּישׁ לַיהוָה אֱלֹהֶיךָ לֹא תַעֲבֹד בִּבְכֹר שׁוֹרֶךָ וְלֹא תָגֹז בְּכוֹר צֹאנֶךָ׃", 16.1. "שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃", 16.1. "וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃", 16.2. "וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.2. "צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 16.4. "וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר׃", 16.5. "לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 16.6. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃", 16.7. "וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃", 16.8. "שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה׃", 16.9. "שִׁבְעָה שָׁבֻעֹת תִּסְפָּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת׃", 16.11. "וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.12. "וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּמִצְרָיִם וְשָׁמַרְתָּ וְעָשִׂיתָ אֶת־הַחֻקִּים הָאֵלֶּה׃", 16.13. "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃", 16.14. "וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃", 16.15. "שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃", 16.16. "שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃", 16.17. "אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לָךְ׃", 17.8. "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 17.9. "וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 17.12. "וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 17.13. "וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃", 17.14. "כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃", 17.15. "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃", 17.16. "רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃", 17.17. "וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃", 17.18. "וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃", 17.19. "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", 27.16. "אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.17. "אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.18. "אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.19. "אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃", 27.21. "אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃", 27.22. "אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.23. "אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.24. "אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃", 27.25. "אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃", 27.26. "אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", 28.16. "אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃", 28.17. "אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃", 28.18. "אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃", 28.19. "אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃", 28.21. "יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.22. "יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃", 28.23. "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃", 28.24. "יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.25. "יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃", 28.26. "וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃", 28.27. "יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 28.29. "וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃", 28.31. "שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃", 28.32. "בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃", 28.33. "פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃", 28.34. "וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.35. "יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃", 28.36. "יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃", 28.37. "וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃", 28.38. "זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃", 28.39. "כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃", 28.41. "בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃", 28.42. "כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃", 28.43. "הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃", 28.44. "הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃", 28.45. "וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃", 28.46. "וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.51. "וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃", 28.52. "וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.59. "וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃", 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.62. "וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃", 28.63. "וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", 28.66. "וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 29.28. "הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 30.11. "כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 30.19. "הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 32.7. "זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃", 33.1. "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃", 33.1. "וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃",

1.9. "And I spoke unto you at that time, saying: ‘I am not able to bear you myself alone;", 1.10. "the LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.—", 1.11. "The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—", 1.12. "How can I myself alone bear your cumbrance, and your burden, and your strife?", 1.13. "Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’", 1.14. "And ye answered me, and said: ‘The thing which thou hast spoken is good for us to do.’", 1.15. "So I took the heads of your tribes, wise men, and full of knowledge, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, tribe by tribe.", 1.16. "And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.", 1.17. "Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God’s; and the cause that is too hard for you ye shall bring unto me, and I will hear it.’", 4.2. "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.", 4.5. "Behold, I have taught you statutes and ordices, even as the LORD my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it.", 4.6. "Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 4.20. "But you hath the LORD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day.", 4.40. "And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the land, which the LORD thy God giveth thee, for ever.", 5.29. "Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left.", 5.30. "Ye shall walk in all the way which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.", 6.1. "Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—", 6.3. "Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.18. "And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,", 6.24. "And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that He might preserve us alive, as it is at this day.", 6.25. "And it shall be righteousness unto us, if we observe to do all this commandment before the LORD our God, as He hath commanded us.’", 7.6. "For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth.", 7.9. "Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;", 7.10. "and repayeth them that hate Him to their face, to destroy them; He will not be slack to him that hateth Him, He will repay him to his face.", 7.11. "Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them.", 7.12. "And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers,", 7.13. "and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee.", 7.14. "Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.", 7.15. "And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee.", 7.19. "the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby the LORD thy God brought thee out; so shall the LORD thy God do unto all the peoples of whom thou art afraid.", 7.20. "Moreover the LORD thy God will send the hornet among them, until they that are left, and they that hide themselves, perish from before thee. .", 8.7. "For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills;", 8.8. "a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey;", 8.9. "a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.", 8.10. "And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.", 8.11. "Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;", 8.12. "lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;", 8.13. "and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;", 8.14. "then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 8.16. "who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;", 8.17. "and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’", 8.18. "But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day.", 8.19. "And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I forewarn you this day that ye shall surely perish.", 8.20. "As the nations that the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God.", 9.27. "Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;", 10.13. "to keep for thy good the commandments of the LORD, and His statutes, which I command thee this day?", 10.14. "Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.", 10.15. "Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.", 10.17. "For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.", 10.18. "He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.", 10.19. "Love ye therefore the stranger; for ye were strangers in the land of Egypt.", 11.9. "and that ye may prolong your days upon the land, which the LORD swore unto your fathers to give unto them and to their seed, a land flowing with milk and honey.", 12.8. "Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;", 12.9. "for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee.", 12.10. "But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;", 12.11. "then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.", 13.1. "All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.", 15.1. "At the end of every seven years thou shalt make a release.", 15.2. "And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed.", 15.3. "of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release.", 15.4. "Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—", 15.5. "if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day.", 15.6. "For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee.", 15.7. "If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;", 15.8. "but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.", 15.9. "Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee.", 15.10. "Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto.", 15.11. "For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’", 15.12. "If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee.", 15.13. "And when thou lettest him go free from thee, thou shalt not let him go empty;", 15.14. "thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.", 15.15. "And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day.", 15.16. "And it shall be, if he say unto thee: ‘I will not go out from thee’; because he loveth thee and thy house, because he fareth well with thee;", 15.17. "then thou shalt take an awl, and thrust it through his ear and into the door, and he shall be thy bondman for ever. And also unto thy bondwoman thou shalt do likewise.", 15.18. "It shall not seem hard unto thee, when thou lettest him go free from thee; for to the double of the hire of a hireling hath he served thee six years; and the LORD thy God will bless thee in all that thou doest.", 15.19. "All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto the LORD thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock.", 16.1. "Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.", 16.2. "And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.", 16.3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.", 16.4. "And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning.", 16.5. "Thou mayest not sacrifice the passover-offering within any of thy gates, which the LORD thy God giveth thee;", 16.6. "but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt.", 16.7. "And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents.", 16.8. "Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein.", 16.9. "Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.", 16.10. "And thou shalt keep the feast of weeks unto the LORD thy God after the measure of the freewill-offering of thy hand, which thou shalt give, according as the LORD thy God blesseth thee.", 16.11. "And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there.", 16.12. "And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes.", 16.13. "Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.", 16.14. "And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.", 16.15. "Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.", 16.16. "Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;", 16.17. "every man shall give as he is able, according to the blessing of the LORD thy God which He hath given thee.", 16.20. "Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.", 17.8. "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.", 17.9. "And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.", 17.10. "And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 17.12. "And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.", 17.13. "And all the people shall hear, and fear, and do no more presumptuously.", 17.14. "When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;", 17.15. "thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.", 17.16. "Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’", 17.17. "Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.", 17.18. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.", 17.19. "And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;", 17.20. "that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.", 24.20. "When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.", 27.16. "Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen.", 27.17. "Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen.", 27.18. "Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen.", 27.19. "Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen.", 27.20. "Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. .", 27.21. "Cursed be he that lieth with any manner of beast. And all the people shall say: Amen.", 27.22. "Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen.", 27.23. "Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen.", 27.24. "Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen.", 27.25. "Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen.", 27.26. "Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 28.16. "Cursed shalt thou be in the city, and cursed shalt thou be in the field.", 28.17. "Cursed shall be thy basket and thy kneading-trough.", 28.18. "Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.", 28.19. "Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.", 28.20. "The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.", 28.21. "The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.", 28.22. "The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.", 28.23. "And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.", 28.24. "The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.", 28.25. "The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.", 28.26. "And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.", 28.27. "The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 28.29. "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.", 28.30. "Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.", 28.31. "Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.", 28.32. "Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.", 28.33. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:", 28.34. "so that thou shalt be mad for the sight of thine eyes which thou shalt see.", 28.35. "The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.", 28.36. "The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.", 28.37. "And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.", 28.38. "Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.", 28.39. "Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.", 28.40. "Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.", 28.41. "Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.", 28.42. "All thy trees and the fruit of thy land shall the locust possess.", 28.43. "The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.", 28.44. "He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.", 28.45. "And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.", 28.46. "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.50. "a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.", 28.51. "And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.", 28.52. "And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 28.59. "then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.", 28.60. "And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.", 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", 28.62. "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.", 28.63. "And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", 28.66. "And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 29.28. "The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.", 30.11. "For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.", 30.19. "I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 32.7. "Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee.", 33.1. "And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.",

13. Hebrew Bible, Song of Songs, 1.13, 1.16, 3.7, 8.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 176

1.13. "צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין׃", 1.16. "הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה׃", 3.7. "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃", 8.5. "מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃",

1.13. My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts. 1.16. Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy. 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth.

14. Hebrew Bible, Psalms, 10.2, 18.1, 25.6, 36.1, 44.2-44.5, 44.24-44.25, 44.27, 74.1-74.2, 74.10-74.12, 74.18, 74.20, 74.22, 77.12, 78.18, 78.65, 78.70, 79.5, 84.3, 89.4, 89.21, 89.50-89.51, 91.15, 94.3, 119.126, 121.3-121.4, 132.10, 144.10, 147.19-147.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 174, 177, 178, 179; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 23, 311, 336; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 4

10.2. "בְּגַאֲוַת רָשָׁע יִדְלַק עָנִי יִתָּפְשׂוּ בִּמְזִמּוֹת זוּ חָשָׁבוּ׃", 18.1. "וַיֵּט שָׁמַיִם וַיֵּרַד וַעֲרָפֶל תַּחַת רַגְלָיו׃", 18.1. "לַמְנַצֵּחַ לְעֶבֶד יְהוָה לְדָוִד אֲשֶׁר דִּבֶּר לַיהוָה אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּיוֹם הִצִּיל־יְהוָה אוֹתוֹ מִכַּף כָּל־אֹיְבָיו וּמִיַּד שָׁאוּל׃", 25.6. "זְכֹר־רַחֲמֶיךָ יְהוָה וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה׃", 36.1. "כִּי־עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה־אוֹר׃", 36.1. "לַמְנַצֵּחַ לְעֶבֶד־יְהוָה לְדָוִד׃", 44.2. "אֱלֹהִים בְּאָזְנֵינוּ שָׁמַעְנוּ אֲבוֹתֵינוּ סִפְּרוּ־לָנוּ פֹּעַל פָּעַלְתָּ בִימֵיהֶם בִּימֵי קֶדֶם׃", 44.2. "כִּי דִכִּיתָנוּ בִּמְקוֹם תַּנִּים וַתְּכַס עָלֵינוּ בְצַלְמָוֶת׃", 44.3. "אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃", 44.4. "כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃", 44.5. "אַתָּה־הוּא מַלְכִּי אֱלֹהִים צַוֵּה יְשׁוּעוֹת יַעֲקֹב׃", 44.24. "עוּרָה לָמָּה תִישַׁן אֲדֹנָי הָקִיצָה אַל־תִּזְנַח לָנֶצַח׃", 44.25. "לָמָּה־פָנֶיךָ תַסְתִּיר תִּשְׁכַּח עָנְיֵנוּ וְלַחֲצֵנוּ׃", 44.27. "קוּמָה עֶזְרָתָה לָּנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ׃", 74.1. "מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃", 74.1. "עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃", 74.2. "הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃", 74.2. "זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃", 74.11. "לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך [חֵיקְךָ] כַלֵּה׃", 74.12. "וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃", 74.18. "זְכָר־זֹאת אוֹיֵב חֵרֵף יְהוָה וְעַם נָבָל נִאֲצוּ שְׁמֶךָ׃", 74.22. "קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ זְכֹר חֶרְפָּתְךָ מִנִּי־נָבָל כָּל־הַיּוֹם׃", 77.12. "אזכיר [אֶזְכּוֹר] מַעַלְלֵי־יָהּ כִּי־אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָ׃", 78.18. "וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃", 78.65. "וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃", 79.5. "עַד־מָה יְהוָה תֶּאֱנַף לָנֶצַח תִּבְעַר כְּמוֹ־אֵשׁ קִנְאָתֶךָ׃", 84.3. "נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת יְהוָה לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל־חָי׃", 89.4. "כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי׃", 89.4. "נֵאַרְתָּה בְּרִית עַבְדֶּךָ חִלַּלְתָּ לָאָרֶץ נִזְרוֹ׃", 89.21. "מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו׃", 89.51. "זְכֹר אֲדֹנָי חֶרְפַּת עֲבָדֶיךָ שְׂאֵתִי בְחֵיקִי כָּל־רַבִּים עַמִּים׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃", 94.3. "עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃", 121.3. "אַל־יִתֵּן לַמּוֹט רַגְלֶךָ אַל־יָנוּם שֹׁמְרֶךָ׃", 121.4. "הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃", 147.19. "מַגִּיד דברו [דְּבָרָיו] לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל׃",

10.2. "Through the pride of the wicked the poor is hotly pursued, They are taken in the devices that they have imagined.", 18.1. "For the Leader. [A Psalm] of David the servant of the LORD, who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul;", 25.6. "Remember, O LORD, Thy compassions and Thy mercies; For they have been from of old.", 36.1. "For the Leader. [A Psalm] of David the servant of the LORD.", 44.2. "O God, we have heard with our ears, our fathers have told us; a work Thou didst in their days, in the days of old.", 44.3. "Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad.", 44.4. "For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them.", 44.5. "Thou art my King, O God; command the salvation of Jacob.", 44.24. "Awake, why sleepest Thou, O Lord? Arouse Thyself, cast not off for ever.", 44.25. "Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression?", 44.27. "Arise for our help, and redeem us for Thy mercy's sake.", 74.1. "Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture?", 74.2. "Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt.", 74.10. "How long, O God, shall the adversary reproach? Shall the enemy blaspheme Thy name for ever?", 74.11. "Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them.", 74.12. "Yet God is my King of old, Working salvation in the midst of the earth.", 74.18. "Remember this, how the enemy hath reproached the LORD, And how a base people have blasphemed Thy name.", 74.20. "Look upon the covet; For the dark places of the land are full of the habitations of violence.", 74.22. "Arise, O God, plead Thine own cause; Remember Thy reproach all the day at the hand of the base man.", 77.12. "I will make mention of the deeds of the LORD; Yea, I will remember Thy wonders of old.", 78.18. "And they tried God in their heart By asking food for their craving.", 78.65. "Then the Lord awaked as one asleep, Like a mighty man recovering from wine.", 78.70. "He chose David also His servant, And took him from the sheepfolds;", 79.5. "How long, O LORD, wilt Thou be angry for ever? How long will Thy jealousy burn like fire?", 84.3. "My soul yearneth, yea, even pineth for the courts of the LORD; my heart and my flesh sing for joy unto the living God.", 89.4. "I have made a covet with My chosen, I have sworn unto David My servant:", 89.21. "I have found David My servant; With My holy oil have I anointed him;", 89.50. "Where are Thy former mercies, O Lord, Which Thou didst swear unto David in Thy faithfulness?", 89.51. "Remember, Lord, the taunt of Thy servants; How I do bear in my bosom [the taunt of] so many peoples;", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.", 94.3. "LORD, how long shall the wicked, How long shall the wicked exult?", 119.126. "It is time for the LORD to work; They have made void Thy law.", 121.3. "He will not suffer thy foot to be moved; He that keepeth thee will not slumber.", 121.4. "Behold, He that keepeth Israel Doth neither slumber nor sleep.", 132.10. "For Thy servant David's sake Turn not away the face of Thine anointed.", 144.10. "Who givest salvation unto kings, Who rescuest David Thy servant from the hurtful sword.", 147.19. "He declareth His word unto Jacob, His statutes and His ordices unto Israel.", 147.20. "He hath not dealt so with any nation; And as for His ordices, they have not known them. Hallelujah.",

15. Hebrew Bible, Obadiah, 3-4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 76

16. Hebrew Bible, Proverbs, 3.17, 3.19-3.20, 8.20, 8.30, 8.35, 21.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •discourses of divine law, in biblical literature •divine law, in biblical israel •reason, as grounding biblical divine law •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 29, 30, 31, 311, 334, 336, 337

3.17. "דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃", 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 21.14. "מַתָּן בַּסֵּתֶר יִכְפֶּה־אָף וְשֹׁחַד בַּחֵק חֵמָה עַזָּה׃",

3.17. "Her ways are ways of pleasantness, And all her paths are peace.", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 3.20. "By His knowledge the depths were broken up, And the skies drop down the dew.", 8.20. "I walk in the way of righteousness, In the midst of the paths of justice;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 21.14. "A gift in secret pacifieth anger, And a present in the bosom strong wrath.",

17. Hebrew Bible, Joshua, 1.7-1.8, 1.16-1.18, 8.30-8.35, 15.15, 24.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •discourses of divine law, in biblical literature •divine law, in biblical israel •reason, as grounding biblical divine law •divine, torah/law •divine law •positive divine law (biblical) •will, as grounding biblical divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 23, 35; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 77; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 222

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׃", 1.16. "וַיַּעֲנוּ אֶת־יְהוֹשֻׁעַ לֵאמֹר כֹּל אֲשֶׁר־צִוִּיתָנוּ נַעֲשֶׂה וְאֶל־כָּל־אֲשֶׁר תִּשְׁלָחֵנוּ נֵלֵךְ׃", 1.17. "כְּכֹל אֲשֶׁר־שָׁמַעְנוּ אֶל־מֹשֶׁה כֵּן נִשְׁמַע אֵלֶיךָ רַק יִהְיֶה יְהוָה אֱלֹהֶיךָ עִמָּךְ כַּאֲשֶׁר הָיָה עִם־מֹשֶׁה׃", 1.18. "כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃", 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׃", 15.15. "וַיַּעַל מִשָּׁם אֶל־יֹשְׁבֵי דְּבִר וְשֵׁם־דְּבִר לְפָנִים קִרְיַת־סֵפֶר׃", 24.24. "וַיֹּאמְרוּ הָעָם אֶל־יְהוֹשֻׁעַ אֶת־יְהוָה אֱלֹהֵינוּ נַעֲבֹד וּבְקוֹלוֹ נִשְׁמָע׃",

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.", 1.16. "And they answered Joshua, saying: ‘All that thou hast commanded us we will do, and whithersoever thou sendest us we will go.", 1.17. "According as we hearkened unto Moses in all things, so will we hearken unto thee; only the LORD thy God be with thee, as He was with Moses.", 1.18. "Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’", 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.", 15.15. "And he went up thence against the inhabitants of Debir—now the name of Debir beforetime was Kiriath-sepher.", 24.24. "And the people said unto Joshua: ‘The LORD our God will we serve, and unto His voice will we hearken.’",

18. Homer, Iliad, 1.3, 2.140 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 77; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 5

1.3. / The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 2.140. / let us flee with our ships to our dear native land; for no more is there hope that we shall take broad-wayed Troy. So spake he, and roused the hearts in the breasts of all throughout the multitude, as many as had not heard the council. And the gathering was stirred like the long sea-waves of the Icarian main,

19. Hesiod, Works And Days, 11-24, 110 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 77

110. Plagues haunt them, which, unwanted, come at night

20. Hebrew Bible, 1 Kings, 3.6, 6.23-6.27, 7.2, 8.8, 15.11, 18.27, 21.8-21.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175, 176, 177; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 23, 34

3.6. "וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃", 6.23. "וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃", 6.24. "וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הָאֶחָת וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הַשֵּׁנִית עֶשֶׂר אַמּוֹת מִקְצוֹת כְּנָפָיו וְעַד־קְצוֹת כְּנָפָיו׃", 6.25. "וְעֶשֶׂר בָּאַמָּה הַכְּרוּב הַשֵּׁנִי מִדָּה אַחַת וְקֶצֶב אֶחָד לִשְׁנֵי הַכְּרֻבִים׃", 6.26. "קוֹמַת הַכְּרוּב הָאֶחָד עֶשֶׂר בָּאַמָּה וְכֵן הַכְּרוּב הַשֵּׁנִי׃", 6.27. "וַיִּתֵּן אֶת־הַכְּרוּבִים בְּתוֹךְ הַבַּיִת הַפְּנִימִי וַיִּפְרְשׂוּ אֶת־כַּנְפֵי הַכְּרֻבִים וַתִּגַּע כְּנַף־הָאֶחָד בַּקִּיר וּכְנַף הַכְּרוּב הַשֵּׁנִי נֹגַעַת בַּקִּיר הַשֵּׁנִי וְכַנְפֵיהֶם אֶל־תּוֹךְ הַבַּיִת נֹגְעֹת כָּנָף אֶל־כָּנָף׃", 7.2. "וַיִּבֶן אֶת־בֵּית יַעַר הַלְּבָנוֹן מֵאָה אַמָּה אָרְכּוֹ וַחֲמִשִּׁים אַמָּה רָחְבּוֹ וּשְׁלֹשִׁים אַמָּה קוֹמָתוֹ עַל אַרְבָּעָה טוּרֵי עַמּוּדֵי אֲרָזִים וּכְרֻתוֹת אֲרָזִים עַל־הָעַמּוּדִים׃", 7.2. "וְכֹתָרֹת עַל־שְׁנֵי הָעַמּוּדִים גַּם־מִמַּעַל מִלְּעֻמַּת הַבֶּטֶן אֲשֶׁר לְעֵבֶר שבכה [הַשְּׂבָכָה] וְהָרִמּוֹנִים מָאתַיִם טֻרִים סָבִיב עַל הַכֹּתֶרֶת הַשֵּׁנִית׃", 8.8. "וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 15.11. "וַיַּעַשׂ אָסָא הַיָּשָׁר בְּעֵינֵי יְהוָה כְּדָוִד אָבִיו׃", 18.27. "וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ׃", 21.8. "וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃", 21.9. "וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃", 21.11. "וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃", 21.12. "קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃", 21.13. "וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃",

3.6. "And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day.", 6.23. "And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high.", 6.24. "And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.", 6.25. "And the other cherub was ten cubits; both the cherubim were of one measure and one form.", 6.26. "The height of the one cherub was ten cubits, and so was it of the other cherub.", 6.27. "And he set the cherubim within the inner house; and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.", 7.2. "For he built the house of the forest of Lebanon: the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.", 8.8. "And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day.", 15.11. "And Asa did that which was right in the eyes of the LORD, as did David his father.", 18.27. "And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’", 21.8. "So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.", 21.9. "And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;", 21.10. "and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’", 21.11. "And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.", 21.12. "They proclaimed a fast, and set Naboth at the head of the people.", 21.13. "And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.",

21. Hebrew Bible, 1 Samuel, 15.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 177

15.29. "וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם כִּי לֹא אָדָם הוּא לְהִנָּחֵם׃",

15.29. "And also the Eternal One of Yisra᾽el will not lie nor change his mind: for he is not a man, that he should change his mind.",

22. Hebrew Bible, 2 Kings, 2.1-2.4, 8.1-8.6, 14.6, 16.10-16.16, 17.24-17.28, 18.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 31, 34; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 11, 75, 76

2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.2. "וַיֹּאמֶר אֵלִיָּהוּ אֶל־אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי עַד־בֵּית־אֵל וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיֵּרְדוּ בֵּית־אֵל׃", 2.2. "וַיֹּאמֶר קְחוּ־לִי צְלֹחִית חֲדָשָׁה וְשִׂימוּ שָׁם מֶלַח וַיִּקְחוּ אֵלָיו׃", 2.3. "וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃", 2.4. "וַיֹּאמֶר לוֹ אֵלִיָּהוּ אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי יְרִיחוֹ וַיֹּאמֶר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּבֹאוּ יְרִיחוֹ׃", 8.1. "וַיֹּאמֶר אֵלָיו אֱלִישָׁע לֵךְ אֱמָר־לא [לוֹ] חָיֹה תִחְיֶה וְהִרְאַנִי יְהוָה כִּי־מוֹת יָמוּת׃", 8.1. "וֶאֱלִישָׁע דִּבֶּר אֶל־הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ לֵאמֹר קוּמִי וּלְכִי אתי [אַתְּ] וּבֵיתֵךְ וְגוּרִי בַּאֲשֶׁר תָּגוּרִי כִּי־קָרָא יְהוָה לָרָעָב וְגַם־בָּא אֶל־הָאָרֶץ שֶׁבַע שָׁנִים׃", 8.2. "בְּיָמָיו פָּשַׁע אֱדוֹם מִתַּחַת יַד־יְהוּדָה וַיַּמְלִכוּ עֲלֵיהֶם מֶלֶךְ׃", 8.2. "וַתָּקָם הָאִשָּׁה וַתַּעַשׂ כִּדְבַר אִישׁ הָאֱלֹהִים וַתֵּלֶךְ הִיא וּבֵיתָהּ וַתָּגָר בְּאֶרֶץ־פְּלִשְׁתִּים שֶׁבַע שָׁנִים׃", 8.3. "וַיְהִי מִקְצֵה שֶׁבַע שָׁנִים וַתָּשָׁב הָאִשָּׁה מֵאֶרֶץ פְּלִשְׁתִּים וַתֵּצֵא לִצְעֹק אֶל־הַמֶּלֶךְ אֶל־בֵּיתָהּ וְאֶל־שָׂדָהּ׃", 8.4. "וְהַמֶּלֶךְ מְדַבֵּר אֶל־גֵּחֲזִי נַעַר אִישׁ־הָאֱלֹהִים לֵאמֹר סַפְּרָה־נָּא לִי אֵת כָּל־הַגְּדֹלוֹת אֲשֶׁר־עָשָׂה אֱלִישָׁע׃", 8.5. "וַיְהִי הוּא מְסַפֵּר לַמֶּלֶךְ אֵת אֲשֶׁר־הֶחֱיָה אֶת־הַמֵּת וְהִנֵּה הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ צֹעֶקֶת אֶל־הַמֶּלֶךְ עַל־בֵּיתָהּ וְעַל־שָׂדָהּ וַיֹּאמֶר גֵּחֲזִי אֲדֹנִי הַמֶּלֶךְ זֹאת הָאִשָּׁה וְזֶה־בְּנָהּ אֲשֶׁר־הֶחֱיָה אֱלִישָׁע׃", 8.6. "וַיִּשְׁאַל הַמֶּלֶךְ לָאִשָּׁה וַתְּסַפֶּר־לוֹ וַיִּתֶּן־לָהּ הַמֶּלֶךְ סָרִיס אֶחָד לֵאמֹר הָשֵׁיב אֶת־כָּל־אֲשֶׁר־לָהּ וְאֵת כָּל־תְּבוּאֹת הַשָּׂדֶה מִיּוֹם עָזְבָה אֶת־הָאָרֶץ וְעַד־עָתָּה׃", 14.6. "וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃]", 16.11. "וַיִּבֶן אוּרִיָּה הַכֹּהֵן אֶת־הַמִּזְבֵּחַ כְּכֹל אֲשֶׁר־שָׁלַח הַמֶּלֶךְ אָחָז מִדַּמֶּשֶׂק כֵּן עָשָׂה אוּרִיָּה הַכֹּהֵן עַד־בּוֹא הַמֶּלֶךְ־אָחָז מִדַּמָּשֶׂק׃", 16.12. "וַיָּבֹא הַמֶּלֶךְ מִדַּמֶּשֶׂק וַיַּרְא הַמֶּלֶךְ אֶת־הַמִּזְבֵּחַ וַיִּקְרַב הַמֶּלֶךְ עַל־הַמִּזְבֵּחַ וַיַּעַל עָלָיו׃", 16.13. "וַיַּקְטֵר אֶת־עֹלָתוֹ וְאֶת־מִנְחָתוֹ וַיַּסֵּךְ אֶת־נִסְכּוֹ וַיִּזְרֹק אֶת־דַּם־הַשְּׁלָמִים אֲשֶׁר־לוֹ עַל־הַמִּזְבֵּחַ׃", 16.14. "וְאֵת הַמִּזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה וַיַּקְרֵב מֵאֵת פְּנֵי הַבַּיִת מִבֵּין הַמִּזְבֵּחַ וּמִבֵּין בֵּית יְהוָה וַיִּתֵּן אֹתוֹ עַל־יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה׃", 16.15. "ויצוהו [וַיְצַוֶּה] הַמֶּלֶךְ־אָחָז אֶת־אוּרִיָּה הַכֹּהֵן לֵאמֹר עַל הַמִּזְבֵּחַ הַגָּדוֹל הַקְטֵר אֶת־עֹלַת־הַבֹּקֶר וְאֶת־מִנְחַת הָעֶרֶב וְאֶת־עֹלַת הַמֶּלֶךְ וְאֶת־מִנְחָתוֹ וְאֵת עֹלַת כָּל־עַם הָאָרֶץ וּמִנְחָתָם וְנִסְכֵּיהֶם וְכָל־דַּם עֹלָה וְכָל־דַּם־זֶבַח עָלָיו תִּזְרֹק וּמִזְבַּח הַנְּחֹשֶׁת יִהְיֶה־לִּי לְבַקֵּר׃", 16.16. "וַיַּעַשׂ אוּרִיָּה הַכֹּהֵן כְּכֹל אֲשֶׁר־צִוָּה הַמֶּלֶךְ אָחָז׃", 17.24. "וַיָּבֵא מֶלֶךְ־אַשּׁוּר מִבָּבֶל וּמִכּוּתָה וּמֵעַוָּא וּמֵחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי שֹׁמְרוֹן תַּחַת בְּנֵי יִשְׂרָאֵל וַיִּרְשׁוּ אֶת־שֹׁמְרוֹן וַיֵּשְׁבוּ בְּעָרֶיהָ׃", 17.25. "וַיְהִי בִּתְחִלַּת שִׁבְתָּם שָׁם לֹא יָרְאוּ אֶת־יְהוָה וַיְשַׁלַּח יְהוָה בָּהֶם אֶת־הָאֲרָיוֹת וַיִּהְיוּ הֹרְגִים בָּהֶם׃", 17.26. "וַיֹּאמְרוּ לְמֶלֶךְ אַשּׁוּר לֵאמֹר הַגּוֹיִם אֲשֶׁר הִגְלִיתָ וַתּוֹשֶׁב בְּעָרֵי שֹׁמְרוֹן לֹא יָדְעוּ אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ וַיְשַׁלַּח־בָּם אֶת־הָאֲרָיוֹת וְהִנָּם מְמִיתִים אוֹתָם כַּאֲשֶׁר אֵינָם יֹדְעִים אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ׃", 17.27. "וַיְצַו מֶלֶךְ־אַשּׁוּר לֵאמֹר הֹלִיכוּ שָׁמָּה אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלִיתֶם מִשָּׁם וְיֵלְכוּ וְיֵשְׁבוּ שָׁם וְיֹרֵם אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ׃", 17.28. "וַיָּבֹא אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלוּ מִשֹּׁמְרוֹן וַיֵּשֶׁב בְּבֵית־אֵל וַיְהִי מוֹרֶה אֹתָם אֵיךְ יִירְאוּ אֶת־יְהוָה׃", 18.2. "אָמַרְתָּ אַךְ־דְּבַר־שְׂפָתַיִם עֵצָה וּגְבוּרָה לַמִּלְחָמָה עַתָּה עַל־מִי בָטַחְתָּ כִּי מָרַדְתָּ בִּי׃", 18.2. "בֶּן־עֶשְׂרִים וְחָמֵשׁ שָׁנָה הָיָה בְמָלְכוֹ וְעֶשְׂרִים וָתֵשַׁע שָׁנָה מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ אֲבִי בַּת־זְכַרְיָה׃",

2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", 2.2. "And Elijah said unto Elisha: ‘Tarry here, I pray thee; for the LORD hath sent me as far as Beth-el.’ And Elisha said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they went down to Beth-el.—", 2.3. "And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—", 2.4. "And Elijah said unto him: ‘Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho.’ And he said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they came to Jericho.—", 8.1. "Now Elisha had spoken unto the woman, whose son he had restored to life, saying: ‘Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn; for the LORD hath called for a famine; and it shall also come upon the land seven years.’", 8.2. "And the woman arose, and did according to the word of the man of God; and she went with her household, and sojourned in the land of the Philistines seven years.", 8.3. "And it came to pass at the seven years’end, that the woman returned out of the land of the Philistines; and she went forth to cry unto the king for her house and for her land.", 8.4. "Now the king was talking with Gehazi the servant of the man of God, saying: ‘Tell me, I pray thee, all the great things that Elisha hath done.’", 8.5. "And it came to pass, as he was telling the king how he had restored to life him that was dead, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said: ‘My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.’", 8.6. "And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying: ‘Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.’", 14.6. "but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’", 16.10. "And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw the altar that was at Damascus; and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.", 16.11. "And Urijah the priest built an altar; according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus.", 16.12. "And when the king was come from Damascus, the king saw the altar; and the king drew near unto the altar, and offered thereon.", 16.13. "And he offered his burnt-offering and his meal-offering, and poured his drink-offering, and dashed the blood of his peace-offerings against the altar.", 16.14. "And the brazen altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the house of the LORD, and put it on the north side of his altar.", 16.15. "And king Ahaz commanded Urijah the priest, saying: ‘Upon the great altar offer the morning burnt-offering, and the evening meal-offering, and the king’s burnt-offering, and his meal-offering, with the burnt-offering of all the people of the land, and their meal-offering, and their drink-offerings; and dash against it all the blood of the burnt-offering, and all the blood of the sacrifice; but the brazen altar shall be for me to look to.’", 16.16. "Thus did Urijah the priest, according to all that king Ahaz commanded.", 17.24. "And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria, and dwelt in the cities thereof.", 17.25. "And so it was, at the beginning of their dwelling there, that they feared not the LORD; therefore the LORD sent lions among them, which killed some of them.", 17.26. "Wherefore they spoke to the king of Assyria, saying: ‘The nations which thou hast carried away, and placed in the cities of Samaria, know not the manner of the God of the land; therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.’", 17.27. "Then the king of Assyria commanded, saying: ‘Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.’", 17.28. "So one of the priests whom they had carried away from Samaria came and dwelt in Beth-el, and taught them how they should fear the LORD.", 18.2. "Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem; and his mother’s name was Abi the daughter of Zechariah.",

23. Hebrew Bible, 2 Samuel, 3.18, 14.5-14.17, 24.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •discourses of divine law, in biblical literature •divine law, in biblical israel •positive divine law (biblical) •will, as grounding biblical divine law •reason, as grounding biblical divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 20, 23, 34

3.18. "וְעַתָּה עֲשׂוּ כִּי יְהוָה אָמַר אֶל־דָּוִד לֵאמֹר בְּיַד דָּוִד עַבְדִּי הוֹשִׁיעַ אֶת־עַמִּי יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים וּמִיַּד כָּל־אֹיְבֵיהֶם׃", 14.5. "וַיֹּאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר אֲבָל אִשָּׁה־אַלְמָנָה אָנִי וַיָּמָת אִישִׁי׃", 14.6. "וּלְשִׁפְחָתְךָ שְׁנֵי בָנִים וַיִּנָּצוּ שְׁנֵיהֶם בַּשָּׂדֶה וְאֵין מַצִּיל בֵּינֵיהֶם וַיַּכּוֹ הָאֶחָד אֶת־הָאֶחָד וַיָּמֶת אֹתוֹ׃", 14.7. "וְהִנֵּה קָמָה כָל־הַמִּשְׁפָּחָה עַל־שִׁפְחָתֶךָ וַיֹּאמְרוּ תְּנִי אֶת־מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת־הַיּוֹרֵשׁ וְכִבּוּ אֶת־גַּחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שום־[שִׂים־] לְאִישִׁי שֵׁם וּשְׁאֵרִית עַל־פְּנֵי הָאֲדָמָה׃", 14.8. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־הָאִשָּׁה לְכִי לְבֵיתֵךְ וַאֲנִי אֲצַוֶּה עָלָיִךְ׃", 14.9. "וַתֹּאמֶר הָאִשָּׁה הַתְּקוֹעִית אֶל־הַמֶּלֶךְ עָלַי אֲדֹנִי הַמֶּלֶךְ הֶעָוֺן וְעַל־בֵּית אָבִי וְהַמֶּלֶךְ וְכִסְאוֹ נָקִי׃", 14.11. "וַתֹּאמֶר יִזְכָּר־נָא הַמֶּלֶךְ אֶת־יְהוָה אֱלֹהֶיךָ מהרבית [מֵהַרְבַּת] גֹּאֵל הַדָּם לְשַׁחֵת וְלֹא יַשְׁמִידוּ אֶת־בְּנִי וַיֹּאמֶר חַי־יְהוָה אִם־יִפֹּל מִשַּׂעֲרַת בְּנֵךְ אָרְצָה׃", 14.12. "וַתֹּאמֶר הָאִשָּׁה תְּדַבֶּר־נָא שִׁפְחָתְךָ אֶל־אֲדֹנִי הַמֶּלֶךְ דָּבָר וַיֹּאמֶר דַּבֵּרִי׃", 14.13. "וַתֹּאמֶר הָאִשָּׁה וְלָמָּה חָשַׁבְתָּה כָּזֹאת עַל־עַם אֱלֹהִים וּמִדַּבֵּר הַמֶּלֶךְ הַדָּבָר הַזֶּה כְּאָשֵׁם לְבִלְתִּי הָשִׁיב הַמֶּלֶךְ אֶת־נִדְּחוֹ׃", 14.14. "כִּי־מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּ וְלֹא־יִשָּׂא אֱלֹהִים נֶפֶשׁ וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח׃", 14.15. "וְעַתָּה אֲשֶׁר־בָּאתִי לְדַבֵּר אֶל־הַמֶּלֶךְ אֲדֹנִי אֶת־הַדָּבָר הַזֶּה כִּי יֵרְאֻנִי הָעָם וַתֹּאמֶר שִׁפְחָתְךָ אֲדַבְּרָה־נָּא אֶל־הַמֶּלֶךְ אוּלַי יַעֲשֶׂה הַמֶּלֶךְ אֶת־דְּבַר אֲמָתוֹ׃", 14.16. "כִּי יִשְׁמַע הַמֶּלֶךְ לְהַצִּיל אֶת־אֲמָתוֹ מִכַּף הָאִישׁ לְהַשְׁמִיד אֹתִי וְאֶת־בְּנִי יַחַד מִנַּחֲלַת אֱלֹהִים׃", 14.17. "וַתֹּאמֶר שִׁפְחָתְךָ יִהְיֶה־נָּא דְּבַר־אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָה כִּי כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָע וַיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ׃", 24.16. "וַיִּשְׁלַח יָדוֹ הַמַּלְאָךְ יְרוּשָׁלִַם לְשַׁחֲתָהּ וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית בָּעָם רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה הָיָה עִם־גֹּרֶן האורנה [הָאֲרַוְנָה] הַיְבֻסִי׃",

3.18. "now then do it: for the Lord has spoken concerning David, saying, It shall be in the hand of my servant David to save my people Yisra᾽el out of the hand of the Pelishtim, and out of the hand of all their enemies.", 14.5. "And the king said to her, What ails thee? And she answered, I am indeed a widow woman, for my husband is dead.", 14.6. "And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.", 14.7. "And, behold, the whole family is risen against thy handmaid, and they have said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband a name or a remainder upon the earth.", 14.8. "And the king said to the woman, Go to thy house, and I will give charge concerning thee.", 14.9. "And the woman of Teqo῾a said to the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.", 14.10. "And the king said, Whoever says anything to thee, bring him to me, and he shall not touch thee any more.", 14.11. "Then said she, I pray thee, let the king remember the Lord thy God, that the revenger of blood destroy not any more, lest they destroy my son. And he said, As the Lord lives, there shall not one hair of thy son fall to the earth.", 14.12. "Then the woman said, Let thy handmaid, I pray thee, speak one word to my lord the king. And he said, Say on.", 14.13. "And the woman said, Why then hast thou continued such a thing against the people of God? the king speaks this thing as one that is guilty, in that the king does not fetch home again his banished one:", 14.14. "for we shall surely die, and shall be as water spilt on the ground, which cannot be gathered up again; neither does God take away life, but devises means, that none of us be banished.", 14.15. "Now therefore that I am come to speak of this thing to my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak to the king; it may be that the king will perform the request of his handmaid.", 14.16. "For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.", 14.17. "Then thy handmaid said, Let the word of my lord the king now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the Lord thy God will be with thee.", 24.16. "And when the angel stretched out his hand upon Yerushalayim to destroy it, the Lord relented of the evil, and said to the angel that destroyed the people, It is enough: stay now thy hand. And the angel of the Lord was by the threshingplace of Aravna the Yevusi.",

24. Hebrew Bible, Amos, 1-2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 28

25. Hebrew Bible, Habakkuk, 3.2, 3.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 67, 68

3.2. "יְהוָה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי יְהוָה פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר׃", 3.9. "עֶרְיָה תֵעוֹר קַשְׁתֶּךָ שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה נְהָרוֹת תְּבַקַּע־אָרֶץ׃",

3.2. "O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; In wrath remember compassion.", 3.9. "Thy bow is made quite bare; Sworn are the rods of the word. Selah. Thou dost cleave the earth with rivers.",

26. Hebrew Bible, Isaiah, 1.2-1.3, 1.10, 1.20, 2.2-2.3, 8.1-8.2, 8.16, 40.3, 40.5, 44.6, 45.5-45.6, 46.10-46.11, 54.16, 63.7-63.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97, 128, 277, 299; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 174; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 28, 31, 46, 47; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 11, 38; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42, 43, 44, 45

1.2. "וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃", 1.2. "שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃", 1.3. "יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃", 1.3. "כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃", 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 8.1. "עֻצוּ עֵצָה וְתֻפָר דַּבְּרוּ דָבָר וְלֹא יָקוּם כִּי עִמָּנוּ אֵל׃", 8.1. "וַיֹּאמֶר יְהוָה אֵלַי קַח־לְךָ גִּלָּיוֹן גָּדוֹל וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ לְמַהֵר שָׁלָל חָשׁ בַּז׃", 8.2. "לְתוֹרָה וְלִתְעוּדָה אִם־לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין־לוֹ שָׁחַר׃", 8.2. "וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת־זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ׃", 8.16. "צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי׃", 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 40.5. "וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃", 44.6. "כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃", 45.5. "אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃", 45.6. "לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃", 46.11. "קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃", 54.16. "הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃", 63.7. "חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃", 63.8. "וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 63.11. "וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃", 63.12. "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃", 63.13. "מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃", 63.14. "כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃", 63.15. "הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃", 63.16. "כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃", 63.17. "לָמָּה תַתְעֵנוּ יְהוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ׃", 63.18. "לַמִּצְעָר יָרְשׁוּ עַם־קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ׃", 63.19. "הָיִינוּ מֵעוֹלָם לֹא־מָשַׁלְתָּ בָּם לֹא־נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא־קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ׃",

1.2. "Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.", 1.3. "The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.", 1.10. "Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.", 1.20. "But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken.", 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 8.1. "And the LORD said unto me: ‘Take thee a great tablet, and write upon it in common script: The spoil speedeth, the prey hasteth;", 8.2. "and I will take unto Me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.’", 8.16. "’Bind up the testimony, seal the instruction among My disciples.’", 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 40.5. "And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’", 44.6. "Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.", 45.5. "I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;", 45.6. "That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;", 46.10. "Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;", 46.11. "Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.", 54.16. "Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.", 63.7. "I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.", 63.8. "For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour.", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", 63.10. "But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.", 63.11. "Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?", 63.12. "That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?", 63.13. "That led them through the deep, as a horse in the wilderness, without stumbling?", 63.14. "As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’", 63.15. "Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?", 63.16. "For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name.", 63.17. "O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart from Thy fear? Return for Thy servants’sake, The tribes of Thine inheritance.", 63.18. "Thy holy people they have well nigh driven out, Our adversaries have trodden down Thy sanctuary.", 63.19. "We are become as they over whom Thou never borest rule, As they that were not called by Thy name. Oh, that Thou wouldest rend the heavens, that Thou wouldest come down, That the mountains might quake at Thy presence,",

27. Hebrew Bible, Jeremiah, 2.2, 3.1, 25.30, 26.19, 28.8-28.24, 30.17, 31.27-31.34, 35.1-35.18, 44.15-44.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 76, 175; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 19, 20, 34, 47, 304, 333; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃", 3.1. "וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃", 3.1. "לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃", 26.19. "הֶהָמֵת הֱמִתֻהוּ חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְכָל־יְהוּדָה הֲלֹא יָרֵא אֶת־יְהוָה וַיְחַל אֶת־פְּנֵי יְהוָה וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה אֲשֶׁר־דִּבֶּר עֲלֵיהֶם וַאֲנַחְנוּ עֹשִׂים רָעָה גְדוֹלָה עַל־נַפְשׁוֹתֵינוּ׃", 28.8. "הַנְּבִיאִים אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ מִן־הָעוֹלָם וַיִּנָּבְאוּ אֶל־אֲרָצוֹת רַבּוֹת וְעַל־מַמְלָכוֹת גְּדֹלוֹת לְמִלְחָמָה וּלְרָעָה וּלְדָבֶר׃", 28.9. "הַנָּבִיא אֲשֶׁר יִנָּבֵא לְשָׁלוֹם בְּבֹא דְּבַר הַנָּבִיא יִוָּדַע הַנָּבִיא אֲשֶׁר־שְׁלָחוֹ יְהוָה בֶּאֱמֶת׃", 28.11. "וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל־הָעָם לֵאמֹר כֹּה אָמַר יְהוָה כָּכָה אֶשְׁבֹּר אֶת־עֹל נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בְּעוֹד שְׁנָתַיִם יָמִים מֵעַל צַוַּאר כָּל־הַגּוֹיִם וַיֵּלֶךְ יִרְמְיָה הַנָּבִיא לְדַרְכּוֹ׃", 28.12. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָה אַחֲרֵי שְׁבוֹר חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא לֵאמֹר׃", 28.13. "הָלוֹךְ וְאָמַרְתָּ אֶל־חֲנַנְיָה לֵאמֹר כֹּה אָמַר יְהוָה מוֹטֹת עֵץ שָׁבָרְתָּ וְעָשִׂיתָ תַחְתֵּיהֶן מֹטוֹת בַּרְזֶל׃", 28.14. "כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃", 28.15. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא שְׁמַע־נָא חֲנַנְיָה לֹא־שְׁלָחֲךָ יְהוָה וְאַתָּה הִבְטַחְתָּ אֶת־הָעָם הַזֶּה עַל־שָׁקֶר׃", 28.16. "לָכֵן כֹּה אָמַר יְהוָה הִנְנִי מְשַׁלֵּחֲךָ מֵעַל פְּנֵי הָאֲדָמָה הַשָּׁנָה אַתָּה מֵת כִּי־סָרָה דִבַּרְתָּ אֶל־יְהוָה׃", 28.17. "וַיָּמָת חֲנַנְיָה הַנָּבִיא בַּשָּׁנָה הַהִיא בַּחֹדֶשׁ הַשְּׁבִיעִי׃", 30.17. "כִּי אַעֲלֶה אֲרֻכָה לָךְ וּמִמַּכּוֹתַיִךְ אֶרְפָּאֵךְ נְאֻם־יְהוָה כִּי נִדָּחָה קָרְאוּ לָךְ צִיּוֹן הִיא דֹּרֵשׁ אֵין לָהּ׃", 31.27. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְזָרַעְתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה זֶרַע אָדָם וְזֶרַע בְּהֵמָה׃", 31.28. "וְהָיָה כַּאֲשֶׁר שָׁקַדְתִּי עֲלֵיהֶם לִנְתוֹשׁ וְלִנְתוֹץ וְלַהֲרֹס וּלְהַאֲבִיד וּלְהָרֵעַ כֵּן אֶשְׁקֹד עֲלֵיהֶם לִבְנוֹת וְלִנְטוֹעַ נְאֻם־יְהוָה׃", 31.29. "בַּיָּמִים הָהֵם לֹא־יֹאמְרוּ עוֹד אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.32. "לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃", 31.33. "כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.34. "וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃", 35.1. "וַנֵּשֶׁב בָּאֳהָלִים וַנִּשְׁמַע וַנַּעַשׂ כְּכֹל אֲשֶׁר־צִוָּנוּ יוֹנָדָב אָבִינוּ׃", 35.1. "הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֵאמֹר׃", 35.2. "הָלוֹךְ אֶל־בֵּית הָרֵכָבִים וְדִבַּרְתָּ אוֹתָם וַהֲבִאוֹתָם בֵּית יְהוָה אֶל־אַחַת הַלְּשָׁכוֹת וְהִשְׁקִיתָ אוֹתָם יָיִן׃", 35.3. "וָאֶקַּח אֶת־יַאֲזַנְיָה בֶן־יִרְמְיָהוּ בֶּן־חֲבַצִּנְיָה וְאֶת־אֶחָיו וְאֶת־כָּל־בָּנָיו וְאֵת כָּל־בֵּית הָרֵכָבִים׃", 35.4. "וָאָבִא אֹתָם בֵּית יְהוָה אֶל־לִשְׁכַּת בְּנֵי חָנָן בֶּן־יִגְדַּלְיָהוּ אִישׁ הָאֱלֹהִים אֲשֶׁר־אֵצֶל לִשְׁכַּת הַשָּׂרִים אֲשֶׁר מִמַּעַל לְלִשְׁכַּת מַעֲשֵׂיָהוּ בֶן־שַׁלֻּם שֹׁמֵר הַסַּף׃", 35.5. "וָאֶתֵּן לִפְנֵי בְּנֵי בֵית־הָרֵכָבִים גְּבִעִים מְלֵאִים יַיִן וְכֹסוֹת וָאֹמַר אֲלֵיהֶם שְׁתוּ־יָיִן׃", 35.6. "וַיֹּאמְרוּ לֹא נִשְׁתֶּה־יָּיִן כִּי יוֹנָדָב בֶּן־רֵכָב אָבִינוּ צִוָּה עָלֵינוּ לֵאמֹר לֹא תִשְׁתּוּ־יַיִן אַתֶּם וּבְנֵיכֶם עַד־עוֹלָם׃", 35.7. "וּבַיִת לֹא־תִבְנוּ וְזֶרַע לֹא־תִזְרָעוּ וְכֶרֶם לֹא־תִטָּעוּ וְלֹא יִהְיֶה לָכֶם כִּי בָּאֳהָלִים תֵּשְׁבוּ כָּל־יְמֵיכֶם לְמַעַן תִּחְיוּ יָמִים רַבִּים עַל־פְּנֵי הָאֲדָמָה אֲשֶׁר אַתֶּם גָּרִים שָׁם׃", 35.8. "וַנִּשְׁמַע בְּקוֹל יְהוֹנָדָב בֶּן־רֵכָב אָבִינוּ לְכֹל אֲשֶׁר צִוָּנוּ לְבִלְתִּי שְׁתוֹת־יַיִן כָּל־יָמֵינוּ אֲנַחְנוּ נָשֵׁינוּ בָּנֵינוּ וּבְנֹתֵינוּ׃", 35.9. "וּלְבִלְתִּי בְּנוֹת בָּתִּים לְשִׁבְתֵּנוּ וְכֶרֶם וְשָׂדֶה וָזֶרַע לֹא יִהְיֶה־לָּנוּ׃", 35.11. "וַיְהִי בַּעֲלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶל־הָאָרֶץ וַנֹּאמֶר בֹּאוּ וְנָבוֹא יְרוּשָׁלִַם מִפְּנֵי חֵיל הַכַּשְׂדִּים וּמִפְּנֵי חֵיל אֲרָם וַנֵּשֶׁב בִּירוּשָׁלִָם׃", 35.12. "וַיְהִי דְּבַר־יְהוָה אֶל־יִרְמְיָהוּ לֵאמֹר׃", 35.13. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָלֹךְ וְאָמַרְתָּ לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִָם הֲלוֹא תִקְחוּ מוּסָר לִשְׁמֹעַ אֶל־דְּבָרַי נְאֻם־יְהוָה׃", 35.14. "הוּקַם אֶת־דִּבְרֵי יְהוֹנָדָב בֶּן־רֵכָב אֲשֶׁר־צִוָּה אֶת־בָּנָיו לְבִלְתִּי שְׁתוֹת־יַיִן וְלֹא שָׁתוּ עַד־הַיּוֹם הַזֶּה כִּי שָׁמְעוּ אֵת מִצְוַת אֲבִיהֶם וְאָנֹכִי דִּבַּרְתִּי אֲלֵיכֶם הַשְׁכֵּם וְדַבֵּר וְלֹא שְׁמַעְתֶּם אֵלָי׃", 35.15. "וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִאִים הַשְׁכֵּים וְשָׁלֹחַ לֵאמֹר שֻׁבוּ־נָא אִישׁ מִדַּרְכּוֹ הָרָעָה וְהֵיטִיבוּ מַעַלְלֵיכֶם וְאַל־תֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם וּשְׁבוּ אֶל־הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבֹתֵיכֶם וְלֹא הִטִּיתֶם אֶת־אָזְנְכֶם וְלֹא שְׁמַעְתֶּם אֵלָי׃", 35.16. "כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃", 35.17. "לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵבִיא אֶל־יְהוּדָה וְאֶל כָּל־יוֹשְׁבֵי יְרוּשָׁלִַם אֵת כָּל־הָרָעָה אֲשֶׁר דִּבַּרְתִּי עֲלֵיהֶם יַעַן דִּבַּרְתִּי אֲלֵיהֶם וְלֹא שָׁמֵעוּ וָאֶקְרָא לָהֶם וְלֹא עָנוּ׃", 35.18. "וּלְבֵית הָרֵכָבִים אָמַר יִרְמְיָהוּ כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יַעַן אֲשֶׁר שְׁמַעְתֶּם עַל־מִצְוַת יְהוֹנָדָב אֲבִיכֶם וַתִּשְׁמְרוּ אֶת־כָּל־מִצְוֺתָיו וַתַּעֲשׂוּ כְּכֹל אֲשֶׁר־צִוָּה אֶתְכֶם׃", 44.15. "וַיַּעֲנוּ אֶת־יִרְמְיָהוּ כָּל־הָאֲנָשִׁים הַיֹּדְעִים כִּי־מְקַטְּרוֹת נְשֵׁיהֶם לֵאלֹהִים אֲחֵרִים וְכָל־הַנָּשִׁים הָעֹמְדוֹת קָהָל גָּדוֹל וְכָל־הָעָם הַיֹּשְׁבִים בְּאֶרֶץ־מִצְרַיִם בְּפַתְרוֹס לֵאמֹר׃", 44.16. "הַדָּבָר אֲשֶׁר־דִּבַּרְתָּ אֵלֵינוּ בְּשֵׁם יְהוָה אֵינֶנּוּ שֹׁמְעִים אֵלֶיךָ׃", 44.17. "כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃", 44.18. "וּמִן־אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ־לָהּ נְסָכִים חָסַרְנוּ כֹל וּבַחֶרֶב וּבָרָעָב תָּמְנוּ׃", 44.19. "וְכִי־אֲנַחְנוּ מְקַטְּרִים לִמְלֶכֶת הַשָּׁמַיִם וּלְהַסֵּךְ לָהּ נְסָכִים הֲמִבַּלְעֲדֵי אֲנָשֵׁינוּ עָשִׂינוּ לָהּ כַּוָּנִים לְהַעֲצִבָה וְהַסֵּךְ לָהּ נְסָכִים׃",

2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.", 3.1. ". . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD.", 25.30. "Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.", 26.19. "Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’", 28.8. "The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.", 28.9. "The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.’", 28.10. "Then Haiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it.", 28.11. "And Haiah spoke in the presence of all the people, saying: ‘Thus saith the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’ And the prophet Jeremiah went his way.", 28.12. "Then the word of the LORD came unto Jeremiah, after that Haiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying:", 28.13. "’Go, and tell Haiah, saying: Thus saith the LORD: Thou hast broken the bars of wood; but thou shalt make in their stead bars of iron.", 28.14. "For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ .", 28.15. "Then said the prophet Jeremiah unto Haiah the prophet: ‘Hear now, Haiah; the LORD hath not sent thee; but thou makest this people to trust in a lie.", 28.16. "’Therefore thus saith the LORD: Behold, I will send thee away from off the face of the earth; this year thou shalt die, because thou hast spoken perversion against the LORD.’", 28.17. "So Haiah the prophet died the same year in the seventh month.", 30.17. "For I will restore health unto thee, And I will heal thee of thy wounds, saith the LORD; Because they have called thee an outcast: ‘She is Zion, there is none that careth for her.’", 31.27. "Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.", 31.28. "And it shall come to pass, that like as I have watched over them to pluck up and to break down, and to overthrow and to destroy, and to afflict; so will I watch over them to build and to plant, saith the LORD.", 31.29. "In those days they shall say no more: ‘The fathers have eaten sour grapes, And the children’s teeth are set on edge.’", 31.30. "But every one shall die for his own iniquity; every man that eateth the sour grapes, his teeth shall be set on edge.", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 31.32. "not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.", 31.33. "But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;", 31.34. "and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.", 35.1. "The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah, saying:", 35.2. "’Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink.’", 35.3. "Then I took Jaazaniah the son of Jeremiah, the son of Habazziniah, and his brethren, and all his sons, and the whole house of the Rechabites;", 35.4. "and I brought them into the house of the LORD, into the chamber of the sons of Ha the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door;", 35.5. "and I set before the sons of the house of the Rechabites goblets full of wine, and cups, and I said unto them: ‘Drink ye wine.’", 35.6. "But they said: ‘We will drink no wine; for Jonadab the son of Rechab our father commanded us, saying: Ye shall drink no wine, neither ye, nor your sons, for ever;", 35.7. "neither shall ye build house, nor sow seed, nor plant vineyard, nor have any; but all your days ye shall dwell in tents, that ye may live many days in the land wherein ye sojourn.", 35.8. "And we have hearkened to the voice of Jonadab the son of Rechab our father in all that he charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;", 35.9. "nor to build houses for us to dwell in, neither to have vineyard, or field, or seed;", 35.10. "but we have dwelt in tents, and have hearkened, and done according to all that Jonadab our father commanded us.", 35.11. "But it came to pass, when Nebuchadrezzar king of Babylon came up against the land, that we said: Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Arameans; so we dwell at Jerusalem.’", 35.12. "Then came the word of the LORD unto Jeremiah, saying:", 35.13. "’Thus saith the LORD of hosts, the God of Israel: Go, and say to the men of Judah and the inhabitants of Jerusalem: Will ye not receive instruction to hearken to My words? saith the LORD.", 35.14. "The words of Jonadab the son of Rechab, that he commanded his sons, not to drink wine, are performed, and unto this day they drink none, for they hearken to their father’s commandment; but I have spoken unto you, speaking betimes and often, and ye have not hearkened unto Me.", 35.15. "I have sent also unto you all My servants the prophets, sending them betimes and often, saying: Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers; but ye have not inclined your ear, nor hearkened unto Me.", 35.16. "Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;", 35.17. "therefore thus saith the LORD, the God of hosts, the God of Israel: Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard, and I have called unto them, but they have not answered.’", 35.18. "And unto the house of the Rechabites Jeremiah said: Thus saith the LORD of hosts, the God of Israel: Because ye have hearkened to the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he commanded you;", 44.15. "Then all the men who knew that their wives offered unto other gods, and all the women that stood by, a great assembly, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:", 44.16. "’As for the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.", 44.17. "But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil.", 44.18. "But since we let off to offer to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.", 44.19. "And is it we that offer to the queen of heaven, and pour out drink-offerings unto her? did we make her cakes in her image, and pour out drink-offerings unto her, without our husbands?’",

28. Hebrew Bible, Lamentations, 2.3, 4.11, 5.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ritual/law, as divine evocation •law, divine Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 179; Kanarek (2014), Biblical narrative and formation rabbinic law, 16

2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃",

2.3. "He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", 5.20. "Wherefore dost Thou forget us for ever, And forsake us so long time?",

29. Hesiod, Theogony, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 77

30. Aeschylus, Persians, 810 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •antigone (sophocles), and divine law •justice (dikè), and divine law •zeus, and divine law •burial, and divine law •law, divine vs. human Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397

810. ᾐδοῦντο συλᾶν οὐδὲ πιμπράναι νεώς·

810. restrained by no religious awe, they ravaged the images of the gods and set fire to their temples. Altars have been destroyed, statues of the gods have been thrown from their bases in utter ruin and confusion. Therefore, since they wrought such evil, evil they suffer in no less measure; and other evils are still in store:

31. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 215

32. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 215

33. Hebrew Bible, Ezekiel, 4.1-4.17, 8.12, 9.9, 14.9, 16.8, 18.20, 20.23-20.26, 36.24-36.25, 44.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine commands, violation of sacred law •discourses of divine law, in biblical literature •divine law, in biblical israel •narrative as grounding biblical divine law •reason, as grounding biblical divine law •ritual/law, as divine evocation •positive divine law (biblical) •will, as grounding biblical divine law •divine, torah/law Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 19, 41, 48, 50; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 78

4.1. "וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃", 4.1. "וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃", 4.2. "וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃", 4.3. "וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃", 4.4. "וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃", 4.5. "וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃", 4.6. "וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃", 4.7. "וְאֶל־מְצוֹר יְרוּשָׁלִַם תָּכִין פָּנֶיךָ וּזְרֹעֲךָ חֲשׂוּפָה וְנִבֵּאתָ עָלֶיהָ׃", 4.8. "וְהִנֵּה נָתַתִּי עָלֶיךָ עֲבוֹתִים וְלֹא־תֵהָפֵךְ מִצִּדְּךָ אֶל־צִדֶּךָ עַד־כַּלּוֹתְךָ יְמֵי מְצוּרֶךָ׃", 4.9. "וְאַתָּה קַח־לְךָ חִטִּין וּשְׂעֹרִים וּפוֹל וַעֲדָשִׁים וְדֹחַן וְכֻסְּמִים וְנָתַתָּה אוֹתָם בִּכְלִי אֶחָד וְעָשִׂיתָ אוֹתָם לְךָ לְלָחֶם מִסְפַּר הַיָּמִים אֲשֶׁר־אַתָּה שׁוֹכֵב עַל־צִדְּךָ שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם תֹּאכֲלֶנּוּ׃", 4.11. "וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה שִׁשִּׁית הַהִין מֵעֵת עַד־עֵת תִּשְׁתֶּה׃", 4.12. "וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃", 4.13. "וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃", 4.14. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃", 4.15. "וַיֹּאמֶר אֵלַי רְאֵה נָתַתִּי לְךָ אֶת־צפועי [צְפִיעֵי] הַבָּקָר תַּחַת גֶּלְלֵי הָאָדָם וְעָשִׂיתָ אֶת־לַחְמְךָ עֲלֵיהֶם׃", 4.16. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הִנְנִי שֹׁבֵר מַטֵּה־לֶחֶם בִּירוּשָׁלִַם וְאָכְלוּ־לֶחֶם בְּמִשְׁקָל וּבִדְאָגָה וּמַיִם בִּמְשׂוּרָה וּבְשִׁמָּמוֹן יִשְׁתּוּ׃", 4.17. "לְמַעַן יַחְסְרוּ לֶחֶם וָמָיִם וְנָשַׁמּוּ אִישׁ וְאָחִיו וְנָמַקּוּ בַּעֲוֺנָם׃", 8.12. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם אֲשֶׁר זִקְנֵי בֵית־יִשְׂרָאֵל עֹשִׂים בַּחֹשֶׁךְ אִישׁ בְּחַדְרֵי מַשְׂכִּיתוֹ כִּי אֹמְרִים אֵין יְהוָה רֹאֶה אֹתָנוּ עָזַב יְהוָה אֶת־הָאָרֶץ׃", 9.9. "וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃", 14.9. "וְהַנָּבִיא כִי־יְפֻתֶּה וְדִבֶּר דָּבָר אֲנִי יְהוָה פִּתֵּיתִי אֵת הַנָּבִיא הַהוּא וְנָטִיתִי אֶת־יָדִי עָלָיו וְהִשְׁמַדְתִּיו מִתּוֹךְ עַמִּי יִשְׂרָאֵל׃", 16.8. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃", 20.23. "גַּם־אֲנִי נָשָׂאתִי אֶת־יָדִי לָהֶם בַּמִּדְבָּר לְהָפִיץ אֹתָם בַּגּוֹיִם וּלְזָרוֹת אוֹתָם בָּאֲרָצוֹת׃", 20.24. "יַעַן מִשְׁפָּטַי לֹא־עָשׂוּ וְחֻקּוֹתַי מָאָסוּ וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ וְאַחֲרֵי גִּלּוּלֵי אֲבוֹתָם הָיוּ עֵינֵיהֶם׃", 20.25. "וְגַם־אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם׃", 20.26. "וָאֲטַמֵּא אוֹתָם בְּמַתְּנוֹתָם בְּהַעֲבִיר כָּל־פֶּטֶר רָחַם לְמַעַן אֲשִׁמֵּם לְמַעַן אֲשֶׁר יֵדְעוּ אֲשֶׁר אֲנִי יְהוָה׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃",

4.1. "Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;", 4.2. "and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about.", 4.3. "And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.", 4.4. "Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.", 4.5. "For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel.", 4.6. "And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee.", 4.7. "And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.", 4.8. "And, behold, I lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast accomplished the days of thy siege.", 4.9. "Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; according to the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof.", 4.10. "And thy food which thou shalt eat shall be by weight, twenty shekels a day; from time to time shalt thou eat it.", 4.11. "Thou shalt drink also water by measure, the sixth part of a hin; from time to time shalt thou drink.", 4.12. "And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’", 4.13. "And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’", 4.14. "Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’", 4.15. "Then He said unto me: ‘See, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread thereon.’", 4.16. "Moreover He said unto me: ‘Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with anxiety; and they shall drink water by measure, and in appalment;", 4.17. "that they may want bread and water, and be appalled one with another, and pine away in their iniquity.", 8.12. "Then said He unto me: ‘Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? for they say: The LORD seeth us not, the LORD hath forsaken the land.’", 9.9. "Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not.", 14.9. "And when the prophet is enticed and speaketh a word, I the LORD have enticed that prophet, and I will stretch out My hand upon him, and will destroy him from the midst of My people Israel.", 16.8. "Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.", 18.20. "The soul that sinneth, it shall die; the son shall not bear the iniquity of the father with him, neither shall the father bear the iniquity of the son with him; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.", 20.23. "I lifted up My hand unto them also in the wilderness, that I would scatter them among the nations, and disperse them through the countries;", 20.24. "because they had not executed Mine ordices, but had rejected My statutes, and had profaned My sabbaths, and their eyes were after their fathers’idols.", 20.25. "Wherefore I gave them also statutes that were not good, and ordices whereby they should not live;", 20.26. "and I polluted them in their own gifts, in that they set apart all that openeth the womb, that I might destroy them, to the end that they might know that I am the LORD.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.",

34. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 193

35. Sophocles, Ajax, 1057-1063, 1125-1129, 1131-1132, 1305, 1342-1345, 1563-1564, 1130 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394, 395

36. Sophocles, Antigone, 1039-1044, 1068-1076, 1348-1353, 198-206, 26-27, 282-289, 449, 451-460, 471-472, 519, 77, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 92

37. Sophocles, Electra, 276 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •ajax (sophocles), and divine law •antigone (sophocles), and divine law •burial, and divine law •law, divine vs. human Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394

38. Xenophon, Symposium, 8.25, 8.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine laws Found in books: Wolfsdorf (2020), Early Greek Ethics, 425

39. Xenophon, Memoirs, 1.1.2-1.1.4, 1.1.11-1.1.15, 1.1.18-1.1.19, 1.2.60, 1.4, 1.6.5, 1.6.13-1.6.14, 2.4-2.10, 3.11, 4.2.17, 4.3, 4.4.2, 4.4.19-4.4.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine laws •unwritten law, as eternal or divine •divine, torah/law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 8; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 98; Wolfsdorf (2020), Early Greek Ethics, 424, 425

1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.11. οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν πάντων φύσεως, ᾗπερ τῶν ἄλλων οἱ πλεῖστοι, διελέγετο σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. 1.1.12. καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες ἡγοῦνται τὰ προσήκοντα πράττειν. 1.1.13. ἐθαύμαζε δʼ εἰ μὴ φανερὸν αὐτοῖς ἐστιν, ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. 1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι. 1.1.15. ἐσκόπει δὲ περὶ αὐτῶν καὶ τάδε, ἆρʼ, ὥσπερ οἱ τἀνθρώπεια μανθάνοντες ἡγοῦνται τοῦθʼ ὅ τι ἂν μάθωσιν ἑαυτοῖς τε καὶ τῶν ἄλλων ὅτῳ ἂν βούλωνται ποιήσειν, οὕτω καὶ οἱ τὰ θεῖα ζητοῦντες νομίζουσιν, ἐπειδὰν γνῶσιν αἷς ἀνάγκαις ἕκαστα γίγνεται, ποιήσειν, ὅταν βούλωνται, καὶ ἀνέμους καὶ ὕδατα καὶ ὥρας καὶ ὅτου ἂν ἄλλου δέωνται τῶν τοιούτων, ἢ τοιοῦτον μὲν οὐδὲν οὐδʼ ἐλπίζουσιν, ἀρκεῖ δʼ αὐτοῖς γνῶναι μόνον ᾗ τῶν τοιούτων ἕκαστα γίγνεται. 1.1.18. βουλεύσας γάρ ποτε καὶ τὸν βουλευτικὸν ὅρκον ὀμόσας, ἐν ᾧ ἦν κατὰ τοὺς νόμους βουλεύσειν, ἐπιστάτης ἐν τῷ δήμῳ γενόμενος, ἐπιθυμήσαντος τοῦ δήμου παρὰ τοὺς νόμους ἐννέα στρατηγοὺς μιᾷ ψήφῳ τοὺς ἀμφὶ Θράσυλλον καὶ Ἐρασινίδην ἀποκτεῖναι πάντας, οὐκ ἠθέλησεν ἐπιψηφίσαι, ὀργιζομένου μὲν αὐτῷ τοῦ δήμου, πολλῶν δὲ καὶ δυνατῶν ἀπειλούντων· ἀλλὰ περὶ πλείονος ἐποιήσατο εὐορκεῖν ἢ χαρίσασθαι τῷ δήμῳ παρὰ τὸ δίκαιον καὶ φυλάξασθαι τοὺς ἀπειλοῦντας. 1.1.19. καὶ γὰρ ἐπιμελεῖσθαι θεοὺς ἐνόμιζεν ἀνθρώπων οὐχ ὃν τρόπον οἱ πολλοὶ νομίζουσιν· οὗτοι μὲν γὰρ οἴονται τοὺς θεοὺς τὰ μὲν εἰδέναι, τὰ δʼ οὐκ εἰδέναι· Σωκράτης δὲ πάντα μὲν ἡγεῖτο θεοὺς εἰδέναι, τά τε λεγόμενα καὶ πραττόμενα καὶ τὰ σιγῇ βουλευόμενα, πανταχοῦ δὲ παρεῖναι καὶ σημαίνειν τοῖς ἀνθρώποις περὶ τῶν ἀνθρωπείων πάντων. 1.2.60. ἀλλὰ Σωκράτης γε τἀναντία τούτων φανερὸς ἦν καὶ δημοτικὸς καὶ φιλάνθρωπος ὤν. ἐκεῖνος γὰρ πολλοὺς ἐπιθυμητὰς καὶ ἀστοὺς καὶ ξένους λαβὼν οὐδένα πώποτε μισθὸν τῆς συνουσίας ἐπράξατο, ἀλλὰ πᾶσιν ἀφθόνως ἐπήρκει τῶν ἑαυτοῦ· ὧν τινες μικρὰ μέρη παρʼ ἐκείνου προῖκα λαβόντες πολλοῦ τοῖς ἄλλοις ἐπώλουν, καὶ οὐκ ἦσαν ὥσπερ ἐκεῖνος δημοτικοί· τοῖς γὰρ μὴ ἔχουσι χρήματα διδόναι οὐκ ἤθελον διαλέγεσθαι. 1.6.5. πότερον ὅτι τοῖς μὲν λαμβάνουσιν ἀργύριον ἀναγκαῖόν ἐστιν ἀπεργάζεσθαι τοῦτο ἐφʼ ᾧ ἂν μισθὸν λάβωσιν, ἐμοὶ δὲ μὴ λαμβάνοντι οὐκ ἀνάγκη διαλέγεσθαι ᾧ ἂν μὴ βούλωμαι; ἢ τὴν δίαιτάν μου φαυλίζεις ὡς ἧττον μὲν ὑγιεινὰ ἐσθίοντος ἐμοῦ ἢ σοῦ, ἧττον δὲ ἰσχὺν παρέχοντα; ἢ ὡς χαλεπώτερα πορίσασθαι τὰ ἐμὰ διαιτήματα τῶν σῶν διὰ τὸ σπανιώτερά τε καὶ πολυτελέστερα εἶναι; ἢ ὡς ἡδίω σοι ἃ σὺ παρασκευάζῃ ὄντα ἢ ἐμοὶ ἃ ἐγώ; οὐκ οἶσθʼ ὅτι ὁ μὲν ἥδιστα ἐσθίων ἥκιστα ὄψου δεῖται, ὁ δὲ ἥδιστα πίνων ἥκιστα τοῦ μὴ παρόντος ἐπιθυμεῖ ποτοῦ; 1.6.13. ὁ δὲ Σωκράτης πρὸς ταῦτα εἶπεν· ὦ Ἀντιφῶν, παρʼ ἡμῖν νομίζεται τὴν ὥραν καὶ τὴν σοφίαν ὁμοίως μὲν καλόν, ὁμοίως δὲ αἰσχρὸν διατίθεσθαι εἶναι. τήν τε γὰρ ὥραν ἐὰν μέν τις ἀργυρίου πωλῇ τῷ βουλομένῳ, πόρνον αὐτὸν ἀποκαλοῦσιν, ἐὰν δέ τις, ὃν ἂν γνῷ καλόν τε κἀγαθὸν ἐραστὴν ὄντα, τοῦτον φίλον ἑαυτῷ ποιῆται, σώφρονα νομίζομεν· καὶ τὴν σοφίαν ὡσαύτως τοὺς μὲν ἀργυρίου τῷ βουλομένῳ πωλοῦντας σοφιστὰς ὥσπερ πόρνους ἀποκαλοῦσιν, ὅστις δὲ ὃν ἂν γνῷ εὐφυᾶ ὄντα διδάσκων ὅ τι ἂν ἔχῃ ἀγαθὸν φίλον ποιεῖται, τοῦτον νομίζομεν, ἃ τῷ καλῷ κἀγαθῷ πολίτῃ προσήκει, ταῦτα ποιεῖν. 1.6.14. ἐγὼ δʼ οὖν καὶ αὐτός, ὦ Ἀντιφῶν, ὥσπερ ἄλλος τις ἢ ἵππῳ ἀγαθῷ ἢ κυνὶ ἢ ὄρνιθι ἥδεται, οὕτω καὶ ἔτι μᾶλλον ἥδομαι φίλοις ἀγαθοῖς, καὶ ἐάν τι ἔχω ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι παρʼ ὧν ἂν ἡγῶμαι ὠφελήσεσθαί τι αὐτοὺς εἰς ἀρετήν· καὶ τοὺς θησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, οὓς ἐκεῖνοι κατέλιπον ἐν βιβλίοις γράψαντες, ἀνελίττων κοινῇ σὺν τοῖς φίλοις διέρχομαι, καὶ ἄν τι ὁρῶμεν ἀγαθὸν ἐκλεγόμεθα· καὶ μέγα νομίζομεν κέρδος, ἐὰν ἀλλήλοις φίλοι γιγνώμεθα. ἐμοὶ μὲν δὴ ταῦτα ἀκούοντι ἐδόκει αὐτός τε μακάριος εἶναι καὶ τοὺς ἀκούοντας ἐπὶ καλοκἀγαθίαν ἄγειν. 4.2.17. πάνυ μὲν οὖν, ἔφη ὁ Εὐθύδημος. τί οὖν; ἔφη ὁ Σωκράτης, ἐάν τις στρατηγὸς ὁρῶν ἀθύμως ἔχον τὸ στράτευμα ψευσάμενος φήσῃ συμμάχους προσιέναι καὶ τῷ ψεύδει τούτῳ παύσῃ τῆς ἀθυμίας τοὺς στρατιώτας, ποτέρωθι τὴν ἀπάτην ταύτην θήσομεν; δοκεῖ μοι, ἔφη, πρὸς τὴν δικαιοσύνην. ἐὰν δέ τις υἱὸν ἑαυτοῦ δεόμενον φαρμακείας καὶ μὴ προσιέμενον φάρμακον ἐξαπατήσας ὡς σιτίον τὸ φάρμακον δῷ καὶ τῷ ψεύδει χρησάμενος οὕτως ὑγιᾶ ποιήσῃ, ταύτην αὖ τὴν ἀπάτην ποῖ θετέον; δοκεῖ μοι, ἔφη, καὶ ταύτην εἰς τὸ αὐτό. τί δʼ; ἐάν τις, ἐν ἀθυμίᾳ ὄντος φίλου, δείσας μὴ διαχρήσηται ἑαυτόν, κλέψῃ ἢ ἁρπάσῃ ἢ ξίφος ἢ ἄλλο τι τοιοῦτον, τοῦτο αὖ ποτέρωσε θετέον; καὶ τοῦτο νὴ Δίʼ, ἔφη, πρὸς τὴν δικαιοσύνην. 4.4.2. καὶ ὅτε ἐν ταῖς ἐκκλησίαις ἐπιστάτης γενόμενος οὐκ ἐπέτρεψε τῷ δήμῳ παρὰ τοὺς νόμους ψηφίσασθαι, ἀλλὰ σὺν τοῖς νόμοις ἠναντιώθη τοιαύτῃ ὁρμῇ τοῦ δήμου ἣν οὐκ ἂν οἶμαι ἄλλον οὐδένα ἄνθρωπον ὑπομεῖναι· 4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 4.4.22. καὶ ποίαν, ἔφη, δίκην, ὦ Σώκρατες, οὐ δύνανται διαφεύγειν γονεῖς τε παισὶ καὶ παῖδες γονεῦσι μιγνύμενοι; τὴν μεγίστην νὴ Δίʼ, ἔφη· τί γὰρ ἂν μεῖζον πάθοιεν ἄνθρωποι τεκνοποιούμενοι τοῦ κακῶς τεκνοποιεῖσθαι; 4.4.23. πῶς οὖν, ἔφη, κακῶς οὗτοι τεκνοποιοῦνται, οὕς γε οὐδὲν κωλύει ἀγαθοὺς αὐτοὺς ὄντας ἐξ ἀγαθῶν παιδοποιεῖσθαι; ὅτι νὴ Δίʼ, ἔφη, οὐ μόνον ἀγαθοὺς δεῖ τοὺς ἐξ ἀλλήλων παιδοποιουμένους εἶναι, ἀλλὰ καὶ ἀκμάζοντας τοῖς σώμασιν. ἢ δοκεῖ σοι ὅμοια τὰ σπέρματα εἶναι τὰ τῶν ἀκμαζόντων τοῖς τῶν μήπω ἀκμαζόντων ἢ τῶν παρηκμακότων; ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ εἰκὸς ὅμοια εἶναι. πότερα οὖν, ἔφη, βελτίω; δῆλον ὅτι, ἔφη, τὰ τῶν ἀκμαζόντων. τὰ τῶν μὴ ἀκμαζόντων ἄρα οὐ σπουδαῖα; οὐκ εἰκὸς μὰ Δίʼ, ἔφη. οὐκοῦν οὕτω γε οὐ δεῖ παιδοποιεῖσθαι; οὐ γὰρ οὖν, ἔφη. οὐκοῦν οἵ γε οὕτω παιδοποιούμενοι ὡς οὐ δεῖ παιδοποιοῦνται; ἔμοιγε δοκεῖ, ἔφη. τίνες οὖν ἄλλοι, ἔφη, κακῶς ἂν παιδοποιοῖντο, εἴ γε μὴ οὗτοι; ὁμογνωμονῶ σοι, ἔφη, καὶ τοῦτο. 4.4.24. τί δέ; τοὺς εὖ ποιοῦντας ἀντευεργετεῖν οὐ πανταχοῦ νόμιμόν ἐστι; νόμιμον, ἔφη· παραβαίνεται δὲ καὶ τοῦτο. οὐκοῦν καὶ οἱ τοῦτο παραβαίνοντες δίκην διδόασι, φίλων μὲν ἀγαθῶν ἔρημοι γιγνόμενοι, τοὺς δὲ μισοῦντας ἑαυτοὺς ἀναγκαζόμενοι διώκειν; ἢ οὐχ οἱ μὲν εὖ ποιοῦντες τοὺς χρωμένους ἑαυτοῖς ἀγαθοὶ φίλοι εἰσίν, οἱ δὲ μὴ ἀντευεργετοῦντες τοὺς τοιούτους διὰ μὲν τὴν ἀχαριστίαν μισοῦνται ὑπʼ αὐτῶν, διὰ δὲ τὸ μάλιστα λυσιτελεῖν τοῖς τοιούτοις χρῆσθαι τούτους μάλιστα διώκουσι; νὴ τὸν Δίʼ, ὦ Σώκρατες, ἔφη, θεοῖς ταῦτα πάντα ἔοικε· τὸ γὰρ τοὺς νόμους αὐτοὺς τοῖς παραβαίνουσι τὰς τιμωρίας ἔχειν βελτίονος ἢ κατʼ ἄνθρωπον νομοθέτου δοκεῖ μοι εἶναι.

1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.11. He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.18. For instance, when he was on the Council and had taken the counsellor’s oath by which he bound himself to give counsel in accordance with the laws, it fell to his lot to preside in the Assembly when the people wanted to condemn Thrasyllus and Erasinides and their colleagues to death by a single vote. That was illegal, and he refused the motion in spite of popular rancour and the threats of many powerful persons. It was more to him that he should keep his oath than that he should humour the people in an unjust demand and shield himself from threats. 1.1.19. For, like most men, indeed, he believed that the gods are heedful of mankind, but with an important difference; for whereas they do not believe in the omniscience of the gods, Socrates thought that they know all things, our words and deeds and secret purposes; that they are present everywhere, and grant signs to men of all that concerns man. IV. iii, 2; Cyropaedia I. vi. 46. 1.2.60. But Socrates , at least, was just the opposite of all that: he showed himself to be one of the people and a friend of mankind. For although he had many eager disciples among citizens and strangers, yet he never exacted a fee for his society from one of them, but of his abundance he gave without stint to all. Some indeed, after getting from him a few trifles for nothing, became vendors of them at a great price to others, and showed none of his sympathy with the people, refusing to talk with those who had no money to give them. Aristippus especially is meant. 1.6.5. Is it that those who take money are bound to carry out the work for which they get a fee, while I, because I refuse to take it, am not obliged to talk with anyone against my will? Or do you think my food poor because it is less wholesome than yours or less nourishing? or because my viands are harder to get than yours, being scarcer and more expensive? or because your diet is more enjoyable than mine? Do you not know that the greater the enjoyment of eating the less the need of sauce; the greater the enjoyment of drinking, the less the desire for drinks that are not available? 1.6.13. To this Socrates replied: Antiphon, it is common opinion among us in regard to beauty and wisdom that there is an honourable and a shameful way of bestowing them. For to offer one’s beauty for money to all comers is called prostitution; but we think it virtuous to become friendly with a lover who is known to be a man of honour. So is it with wisdom. Those who offer it to all comers for money are known as sophists, prostitutors of wisdom, but we think that he who makes a friend of one whom he knows to be gifted by nature, and teaches him all the good he can, fulfils the duty of a citizen and a gentleman. 1.6.14. That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another. For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen. 4.2.17. Now suppose that a general, seeing that his army is downhearted, tells a lie and says that reinforcements are approaching, and by means of this lie checks discouragement among the men, under which heading shall we put this deception? Under justice, I think. Suppose, again, that a man’s son refuses to take a dose of medicine when he needs it, and the father induces him to take it by pretending that it is food, and cures him by means of this lie, where shall we put this deception? That too goes on the same side, I think. And again, suppose one has a friend suffering from depression, and, for fear that he may make away with himself, one takes away his sword or something of the sort, under which heading shall we put that now? That too goes under justice, of course. 4.4.2. When chairman in the Assemblies he would not permit the people to record an illegal vote, but, upholding the laws, resisted a popular impulse that might even have overborne any but himself. 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. 4.4.22. And pray what sort of penalty is it, Socrates , that may not be avoided by parents and children who have intercourse with one another? The greatest, of course. For what greater penalty can men incur when they beget children than begetting them badly? 4.4.23. How do they beget children badly then, if, as may well happen, the fathers are good men and the mothers good women? Surely because it is not enough that the two parents should be good. They must also be in full bodily vigour: unless you suppose that those who are in full vigour are no more efficient as parents than those who have not yet reached that condition or have passed it. of course that is unlikely. Which are the better then? Those who are in full vigour, clearly. Consequently those who are not in full vigour are not competent to become parents? It is improbable, of course. In that case then, they ought not to have children? Certainly not. Therefore those who produce children in such circumstances produce them wrongly? I think so. Who then will be bad fathers and mothers, if not they? I agree with you there too. 4.4.24. Again, is not the duty of requiting benefits universally recognised by law? Yes, but this law too is broken. Then does not a man pay forfeit for the breach of that law too, in the gradual loss of good friends and the necessity of hunting those who hate him? Or is it not true that, whereas those who benefit an acquaintance are good friends to him, he is hated by them for his ingratitude, if he makes no return, and then, because it is most profitable to enjoy the acquaintance of such men, he hunts them most assiduously? Assuredly, Socrates , all this does suggest the work of the gods. For laws that involve in themselves punishment meet for those who break them, must, I think, be framed by a better legislator than man.

40. Sophocles, Oedipus The King, 100-101, 1012-1013, 102-107, 1345-1346, 1382-1384, 236-240, 242-243, 330-403, 429-444, 532-547, 863-872, 882-883, 95-99, 241 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 181

41. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine laws Found in books: Wolfsdorf (2020), Early Greek Ethics, 424

42. Thucydides, The History of The Peloponnesian War, 5.105.1-5.105.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 9

5.105.1. ΑΘ. τῆς μὲν τοίνυν πρὸς τὸ θεῖον εὐμενείας οὐδ’ ἡμεῖς οἰόμεθα λελείψεσθαι: οὐδὲν γὰρ ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως, τῶν δ’ ἐς σφᾶς αὐτοὺς βουλήσεως δικαιοῦμεν ἢ πράσσομεν. 5.105.2. ΑΘ. ἡγούμεθα γὰρ τό τε θεῖον δόξῃ τὸ ἀνθρώπειόν τε σαφῶς διὰ παντὸς ὑπὸ φύσεως ἀναγκαίας, οὗ ἂν κρατῇ, ἄρχειν: καὶ ἡμεῖς οὔτε θέντες τὸν νόμον οὔτε κειμένῳ πρῶτοι χρησάμενοι, ὄντα δὲ παραλαβόντες καὶ ἐσόμενον ἐς αἰεὶ καταλείψοντες χρώμεθα αὐτῷ, εἰδότες καὶ ὑμᾶς ἂν καὶ ἄλλους ἐν τῇ αὐτῇ δυνάμει ἡμῖν γενομένους δρῶντας ἂν ταὐτό.

5.105.1. ‘When you speak of the favour of the gods, we may as fairly hope for that as yourselves; neither our pretensions nor our conduct being in any way contrary to what men believe of the gods, or practise among themselves. 5.105.2. of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do.

43. Hebrew Bible, Ezra, 3.2-3.5, 6.18, 7.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 31; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 78

3.2. "וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃", 3.3. "וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃", 3.4. "וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃", 3.5. "וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃", 6.18. "וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃", 7.6. "הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃",

3.2. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.", 3.3. "And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.", 3.4. "And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;", 3.5. "and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD.", 6.18. "And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.", 7.6. "this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.",

44. Xenophon, Hellenica, 1.7.15, 4.3.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine laws Found in books: Wolfsdorf (2020), Early Greek Ethics, 424

45. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 189

715d. οὔτι καινοτομίας ὀνομάτων ἕνεκα, ἀλλʼ ἡγοῦμαι παντὸς μᾶλλον εἶναι παρὰ τοῦτο σωτηρίαν τε πόλει καὶ τοὐναντίον. ἐν ᾗ μὲν γὰρ ἂν ἀρχόμενος ᾖ καὶ ἄκυρος νόμος, φθορὰν ὁρῶ τῇ τοιαύτῃ ἑτοίμην οὖσαν· ἐν ᾗ δὲ ἂν δεσπότης τῶν ἀρχόντων, οἱ δὲ ἄρχοντες δοῦλοι τοῦ νόμου, σωτηρίαν καὶ πάντα ὅσα θεοὶ πόλεσιν ἔδοσαν ἀγαθὰ γιγνόμενα καθορῶ. ΚΛ. ναὶ μὰ Δία, ὦ ξένε· καθʼ ἡλικίαν γὰρ ὀξὺ βλέπεις. ΑΘ. νέος μὲν γὰρ ὢν πᾶς ἄνθρωπος τὰ τοιαῦτα ἀμβλύτατα

715d. but in the belief that salvation, or ruin, for a State hangs upon nothing so much as this. For wherever in a State the law is subservient and impotent, over that State I see ruin impending; but wherever the law is lord over the magistrates, and the magistrates are servants to the law, there I descry salvation and all the blessings that the gods bestow on States. Clin. Aye, by Heaven, Stranger; for, as befits your age, you have keen sight. Ath. Yes; for a man’s vision of such objects is at its dullest

46. Hebrew Bible, 2 Chronicles, 3.7, 17.7-17.9, 23.18, 25.4, 29.1, 30.16-30.27, 34.14, 35.12 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation •discourses of divine law, in biblical literature •divine law, in biblical israel •reason, as grounding biblical divine law •divine, torah/law Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 176; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 31; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 11, 75

3.7. "וַיְחַף אֶת־הַבַּיִת הַקֹּרוֹת הַסִּפִּים וְקִירוֹתָיו וְדַלְתוֹתָיו זָהָב וּפִתַּח כְּרוּבִים עַל־הַקִּירוֹת׃", 17.7. "וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃", 17.8. "וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃", 17.9. "וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃", 23.18. "וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃", 25.4. "וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃", 29.1. "יְחִזְקִיָּהוּ מָלַךְ בֶּן־עֶשְׂרִים וְחָמֵשׁ שָׁנָה וְעֶשְׂרִים וָתֵשַׁע שָׁנָה מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ אֲבִיָּה בַּת־זְכַרְיָהוּ׃", 29.1. "עַתָּה עִם־לְבָבִי לִכְרוֹת בְּרִית לַיהוָה אֱלֹהֵי יִשְׂרָאֵל וְיָשֹׁב מִמֶּנּוּ חֲרוֹן אַפּוֹ׃", 30.16. "וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃", 30.17. "כִּי־רַבַּת בַּקָּהָל אֲשֶׁר לֹא־הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל־שְׁחִיטַת הַפְּסָחִים לְכֹל לֹא טָהוֹר לְהַקְדִּישׁ לַיהוָה׃", 30.18. "כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ כִּי־אָכְלוּ אֶת־הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר יְהוָה הַטּוֹב יְכַפֵּר בְּעַד׃", 30.19. "כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ׃", 30.21. "וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל הַנִּמְצְאִים בִּירוּשָׁלִַם אֶת־חַג הַמַּצּוֹת שִׁבְעַת יָמִים בְּשִׂמְחָה גְדוֹלָה וּמְהַלְלִים לַיהוָה יוֹם בְּיוֹם הַלְוִיִּם וְהַכֹּהֲנִים בִּכְלֵי־עֹז לַיהוָה׃", 30.22. "וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם׃" 30.23. "וַיִּוָּעֲצוּ כָּל־הַקָּהָל לַעֲשׂוֹת שִׁבְעַת יָמִים אֲחֵרִים וַיַּעֲשׂוּ שִׁבְעַת־יָמִים שִׂמְחָה׃", 30.24. "כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃", 30.25. "וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה׃", 30.26. "וַתְּהִי שִׂמְחָה־גְדוֹלָה בִּירוּשָׁלִָם כִּי מִימֵי שְׁלֹמֹה בֶן־דָּוִיד מֶלֶךְ יִשְׂרָאֵל לֹא כָזֹאת בִּירוּשָׁלִָם׃", 30.27. "וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃", 34.14. "וּבְהוֹצִיאָם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה מָצָא חִלְקִיָּהוּ הַכֹּהֵן אֶת־סֵפֶר תּוֹרַת־יְהוָה בְּיַד־מֹשֶׁה׃", 35.12. "וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃",

3.7. "He overlaid also the house, the beams, the thresholds, and the walls thereof, and the doors thereof, with gold; and graved cherubim on the walls.", 17.7. "Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;", 17.8. "and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests.", 17.9. "And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people.", 23.18. "And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.", 25.4. "But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’", 29.1. "Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem; and his mother’s name was Abijah the daughter of Zechariah.", 30.16. "And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.", 30.17. "For there were many in the congregation that had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one that was not clean, to sanctify them unto the LORD.", 30.18. "For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: ‘The good LORD pardon", 30.19. "every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.’", 30.20. "And the LORD hearkened to Hezekiah, and healed the people.", 30.21. "And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.", 30.22. "And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to the LORD, the God of their fathers." 30.23. "And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness.", 30.24. "For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers.", 30.25. "And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.", 30.26. "So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.", 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.", 34.14. "And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the book of the Law of the LORD given by Moses.", 35.12. "And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen.",

47. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 198

248c. λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην

248c. on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul

48. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 267

49. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 198

41d. ἐγὼ παραδώσω· τὸ δὲ λοιπὸν ὑμεῖς, ἀθανάτῳ θνητὸν προσυφαίνοντες, ἀπεργάζεσθε ζῷα καὶ γεννᾶτε τροφήν τε διδόντες αὐξάνετε καὶ φθίνοντα πάλιν δέχεσθε.

41d. For the rest, do ye weave together the mortal with the immortal, and thereby fashion and generate living creatures, and give them food that they may grow, and when they waste away receive them to yourselves again.

50. Hebrew Bible, Zechariah, 2.9, 5.1-5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law, divine •divine, torah/law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 16; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 38

2.9. "וַאֲנִי אֶהְיֶה־לָּהּ נְאֻם־יְהוָה חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ׃", 5.1. "וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃", 5.1. "וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃", 5.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃", 5.3. "וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃", 5.4. "הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃",

2.9. "For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her.", 5.1. "Then again I lifted up mine eyes, and saw, and behold a flying scroll.", 5.2. "And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’", 5.3. "Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it.", 5.4. "I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’",

51. Herodotus, Histories, 1.65-1.66 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta , the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 1.66. Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: quote type="oracle" l met="dact" You ask me for Arcadia ? You ask too much; I grant it not. /l l There are many men in Arcadia , eaters of acorns, /l l Who will hinder you. But I grudge you not. /l l I will give you Tegea to beat with your feet in dancing, /l l And its fair plain to measure with a rope. /l /quote ,When the Lacedaemonians heard the oracle reported, they left the other Arcadians alone and marched on Tegea carrying chains, relying on the deceptive oracle. They were confident they would enslave the Tegeans, but they were defeated in battle. ,Those taken alive were bound in the very chains they had brought with them, and they measured the Tegean plain with a rope by working the fields. The chains in which they were bound were still preserved in my day, hanging up at the temple of Athena Alea.

52. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 66

53. Euripides, Hercules Furens, 1232 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •antigone (sophocles), and divine law •tiresias, and divine law •burial, and divine law •law, divine vs. human Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 399

54. Euripides, Phoenician Women, 35-36, 34 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 58

55. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 198

56. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295

176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ

57. Hebrew Bible, Nehemiah, 8.1-8.8, 13.1, 13.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 32; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 11, 75, 77

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׃", 13.1. "וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃", 13.1. "בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃", 13.24. "וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃",

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.", 13.1. "On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;", 13.24. "and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people.",

58. Xenophon, The Education of Cyrus, 8.8.2-8.8.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine laws Found in books: Wolfsdorf (2020), Early Greek Ethics, 424

8.8.2. ἐπεὶ μέντοι Κῦρος ἐτελεύτησεν, εὐθὺς μὲν αὐτοῦ οἱ παῖδες ἐστασίαζον, εὐθὺς δὲ πόλεις καὶ ἔθνη ἀφίσταντο, πάντα δʼ ἐπὶ τὸ χεῖρον ἐτρέποντο. ὡς δʼ ἀληθῆ λέγω ἄρξομαι διδάσκων ἐκ τῶν θείων. οἶδα γὰρ ὅτι πρότερον μὲν βασιλεὺς καὶ οἱ ὑπʼ αὐτῷ καὶ τοῖς τὰ ἔσχατα πεποιηκόσιν εἴτε ὅρκους ὀμόσαιεν, ἠμπέδουν, εἴτε δεξιὰς δοῖεν, ἐβεβαίουν. 8.8.3. εἰ δὲ μὴ τοιοῦτοι ἦσαν καὶ τοιαύτην δόξαν εἶχον οὐδʼ ἂν εἷς αὐτοῖς ἐπίστευεν, ὥσπερ οὐδὲ νῦν πιστεύει οὐδὲ εἷς ἔτι, ἐπεὶ ἔγνωσται ἡ ἀσέβεια αὐτῶν. οὕτως οὐδὲ τότε ἐπίστευσαν ἂν οἱ τῶν σὺν Κύρῳ ἀναβάντων στρατηγοί· νῦν δὲ δὴ τῇ πρόσθεν αὐτῶν δόξῃ πιστεύσαντες ἐνεχείρισαν ἑαυτούς, καὶ ἀναχθέντες πρὸς βασιλέα ἀπετμήθησαν τὰς κεφαλάς. πολλοὶ δὲ καὶ τῶν συστρατευσάντων βαρβάρων ἄλλοι ἄλλαις πίστεσιν ἐξαπατηθέντες ἀπώλοντο.

8.8.2. I know, for example, that in early times the kings and their officers, in their dealings with even the worst offenders, would abide by an oath that they might have given, and be true to any pledge they might have made. 8.8.3.

59. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 193

60. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 193

61. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 424

62. Aristophanes, The Women Celebrating The Thesmophoria, 4.35-4.49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 67

63. Isocrates, Orations, 1.41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 189

64. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 92

65. Aristotle, Athenian Constitution, 7.1-7.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

66. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88

67. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 10

68. Anaximenes of Lampsacus, Rhetoric To Alexander, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 10

69. Demosthenes, Against Aristocrates, 61 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7

70. Anon., Jubilees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.1, 4.19, 6.35, 6.36, 6.37, 6.38, 12.27, 15.28, 16.1, 16.2, 16.3, 16.4, 16.15, 16.16, 16.17, 16.18, 16.19, 18.9, 23.32, 30.8, 30.9, 30.10, 30.11, 30.12, 32.10, 32.11, 32.12, 32.13, 32.14, 32.15, 32.21, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 33.16, 33.17, 33.18, 41.23, 41.24, 41.26, 47.1-48.13, 48.13, 49.1, 49.2, 49.7, 49.8, 49.11, 49.22, 49.23, 50.4, 50.6, 50.12, 50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 50, 124, 125

1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.

71. Dead Sea Scrolls, Community Rule, 1.6-2.18, 3.13-4.26, 5.3, 6, 7, 8, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 9, 11.7, 11.8, 11.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 183

72. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 3.12, 3.13, 3.14, 3.15, 3.16, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.18-20, 15.9, 16, 20.1, 20.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66

73. Dead Sea Scrolls, Damascus Covenant, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 3.12, 3.13, 3.14, 3.15, 3.16, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.11, 6.18-20, 15.9, 16, 20.1, 20.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42

74. Hebrew Bible, Daniel, 8.25, 9.13, 11.36, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ritual/law, as divine evocation •divine, torah/law Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 76; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75

8.25. "וְעַל־שִׂכְלוֹ וְהִצְלִיחַ מִרְמָה בְּיָדוֹ וּבִלְבָבוֹ יַגְדִּיל וּבְשַׁלְוָה יַשְׁחִית רַבִּים וְעַל־שַׂר־שָׂרִים יַעֲמֹד וּבְאֶפֶס יָד יִשָּׁבֵר׃", 9.13. "כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃", 11.36. "וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃",

8.25. "And through his cunning he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in time of security shall he destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand.", 9.13. "As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.", 11.36. "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.",

75. Cicero, Tusculan Disputations, 2.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296

2.26. interea, unde isti versus? non enim adgnosco. adgnosco KR 1 (d exp. 2 ) V 1 (d eras. ) a n. G 1 Dicam hercle; etenim recte requiris. videsne abundare me otio? Quid tum? Fuisti saepe, credo, cum Athenis esses, in scholis philosophorum. Vero, ante vero V rec ac libenter quidem. Animadvertebas igitur, etsi tum nemo erat admodum copiosus, verum tamen versus ab is admisceri orationi. Ac ac hac G dyonisio X multos quidem a Dionysio Stoico. Probe dicis. sed is quasi dictata, nullo dilectu, nulla elegantia: delectu K nulla elegantia a e in r. V c eligantia KR c Philo et †proprium nrt sic G et proprium nr t V ( exp. 1 ) et proprium noster R etpũ nr K ( add. 1 au 2, propriŭ ss. 2 ) et proprio numero Sey. et pro nuntiabat numero ( cf. div. 2, 117 ) Po. et lecta poëmata et loco adiungebat. itaque postquam adamavi hanc quasi senilem declamationem, studiose equidem utor nostris poëtis; sed sicubi illi defecerunt—verti enim enim exp. V vet etlam Ha. multa de Graecis, ne quo ornamento in hoc genere disputationis careret Latina oratio. Sed videsne, poëtae quid mali adferant?

76. Cicero, Pro Milone, 10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 11

77. Cicero, Philippicae, 2.31-2.34, 2.63, 3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195

78. Septuagint, 2 Maccabees, 14.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 91

14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.'

79. Cicero, Republic, 3.33, 22.211 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, on stoic divine law theory •stoics, and divine law theory •discourses of divine law, in greco-roman sources •divine law, as defined by cicero •divine law, in greco-roman thought •immutability, of divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 57, 355

3.33. Lactant. Div. Inst. 6.8.6 Est quidem vera lex recta ratio naturae congruens, diffusa in omnes, constans, sempiterna, quae vocet ad officium iubendo, vetando a fraude deterreat; quae tamen neque probos frustra iubet aut vetat nec improbos iubendo aut vetando movet. Huic legi nec obrogari fas est neque derogari ex hac aliquid licet neque tota abrogari potest, nec vero aut per senatum aut per populum solvi hac lege possumus, neque est quaerendus explanator aut interpres eius alius, nec erit alia lex Romae, alia Athenis, alia nunc, alia posthac, sed et omnes gentes et omni tempore una lex et sempiterna et immutabilis continebit, unusque erit communis quasi magister et imperator omnium deus, ille legis huius inventor, disceptator, lator; cui qui non parebit, ipse se fugiet ac naturam hominis aspernatus hoc ipso luet maximas poenas, etiamsi cetera supplicia, quae putantur, effugerit.

80. Cicero, On The Nature of The Gods, 3.94 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 116

3.94. So saying, Cotta ended. But Lucilius said: "You have indeed made a slashing attack upon the most reverently and wisely constructed Stoic doctrine of the divine providence. But as evening is now approaching, you will assign us a day on which to make our answer to your views. For I have to fight against you on behalf of our altars and hearths, of the temples and shrines of the gods, and of the city-walls, which you as pontifes declare to be sacred and are more careful to hedge the city round with religious ceremonies than even with fortifications; and my conscience forbids me to abandon their cause so long as I yet can breathe."

81. Cicero, On Duties, 3.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine •divine, torah/law Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 96, 97; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 91

3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis.

3.69. Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship â although I have often made this statement, I must still repeat it again and again â which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford.

82. Septuagint, Ecclesiasticus (Siracides), 1.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296

1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind.

83. Septuagint, Wisdom of Solomon, 2.11-2.13, 6.4, 6.18, 8.19-8.21, 9.4-9.11, 10.15-10.16, 11.1, 12.19, 14.16, 15.14, 15.18, 16.6, 17.2, 18.4, 18.9, 18.14-18.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •law, divine Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 186, 187, 188, 189, 190, 191, 192

2.11. But let our might be our law of right,for what is weak proves itself to be useless. 2.12. "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God, 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality, 8.19. As a child I was by nature well endowed,and a good soul fell to my lot; 8.20. or rather, being good, I entered an undefiled body. 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.5. For I am thy slave and the son of thy maidservant,a man who is weak and short-lived,with little understanding of judgment and laws; 9.6. for even if one is perfect among the sons of men,yet without the wisdom that comes from thee he will be regarded as nothing. 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters." 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee. 9.11. For she knows and understands all things,and she will guide me wisely in my actions and guard me with her glory. 10.15. A holy people and blameless race wisdom delivered from a nation of oppressors." 10.16. She entered the soul of a servant of the Lord,and withstood dread kings with wonders and signs. 11.1. Wisdom prospered their works by the hand of a holy prophet." 12.19. Through such works thou has taught thy people that the righteous man must be kind,and thou hast filled thy sons with good hope,because thou givest repentance for sins. 14.16. Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. 18.9. For in secret the holy children of good men offered sacrifices,and with one accord agreed to the divine law,that the saints would share alike the same things,both blessings and dangers;and already they were singing the praises of the fathers. 18.14. For while gentle silence enveloped all things,and night in its swift course was now half gone, 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior 18.16. carrying the sharp sword of thy authentic command, and stood and filled all things with death,and touched heaven while standing on the earth.

84. Septuagint, 1 Maccabees, 2.42, 7.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 91

2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.13. The Hasideans were first among the sons of Israel to seek peace from them,

85. Cicero, On Laws, 1.18-1.19, 1.23, 2.1, 2.11, 2.23, 3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, on stoic divine law theory •stoics, and divine law theory •discourses of divine law, in greco-roman sources •divine law, as defined by cicero •divine law, in greco-roman thought •immutability, of divine law •divine law, and cosmopolitanism •mosaic law, philos view of, as divine •divine law, as standard for evaluating human law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 57, 58, 61, 80; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

86. Horace, Ars Poetica, 1.223-1.320, 2.1-2.296 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 98

87. Philo of Alexandria, Who Is The Heir, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •unwritten law, as eternal or divine •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 127; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 89

168. And, indeed, of the ten commandments engraved on these tables which are properly and especially laws, there is an equal division into two numbers of five; the first of which contains the principle of justice relating to God, and the second those relating to man.

88. Philo of Alexandria, That Every Good Person Is Free, 47-49, 72-73, 75-91, 74 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95

74. And in the land of the barbarians, in which the same men are authorities both as to words and actions, there are very numerous companies of virtuous and honourable men celebrated. Among the Persians there is the body of the Magi, who, investigating the works of nature for the purpose of becoming acquainted with the truth, do at their leisure become initiated themselves and initiate others in the divine virtues by very clear explanations. And among the Indians there is the class of the gymnosophists, who, in addition to natural philosophy, take great pains in the study of moral science likewise, and thus make their whole existence a sort of lesson in virtue. XII.

89. Philo of Alexandria, That The Worse Attacks The Better, 68 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

90. Diodorus Siculus, Historical Library, 1.94, 1.94.1-1.94.2, 12.20.1, 40.3, 40.3.4, 40.3.6-40.3.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divine law, in stories about lawgivers •laws, divine origin claimed for •divine law, hebrew vs greek notions of •myth, as divine law •law, divine Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 537; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 162, 187; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 57, 59, 102

1.94. 1. We must speak also of the lawgivers who have arisen in Egypt and who instituted customs unusual and strange. After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first, they say, to persuade the multitudes to use written laws was Mneves, a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded. According to the tradition he claimed that Hermes had given the laws to him, with the assurance that they would be the cause of great blessings, just as among the Greeks, they say, Minos did in Crete and Lycurgus among the Lacedaemonians, the former saying that he received his laws from Zeus and the latter his from Apollo.,2. Also among several other peoples tradition says that this kind of a device was used and was the cause of much good to such as believed it. Thus it is recorded that among the Arians Zathraustes claimed that the Good Spirit gave him his laws, among the people known as the Getae who represent themselves to be immortal Zalmoxis asserted the same of their common goddess Hestia, and among the Jews Moyses referred his laws to the god who is invoked as Iao. They all did this either because they believed that a conception which would help humanity was marvellous and wholly divine, or because they held that the common crowd would be more likely to obey the laws if their gaze were directed towards the majesty and power of those to whom their laws were ascribed.,3. A second lawgiver, according to the Egyptians, was Sasychis, a man of unusual understanding. He made sundry additions to the existing laws and, in particular, laid down with the greatest precision the rites to be used in honouring the gods, and he was the inventor of geometry and taught his countrymen both to speculate about the stars and to observe them.,4. A third one, they tell us, was the king SesoÃ¶sis, who not only performed the most renowned deeds in war of any king of Egypt but also organized the rules governing the warrior class and, in conformity with these, set in order all the regulations that have to do with military campaigns.,5. A fourth lawgiver, they say, was the king Bocchoris, a wise sort of a man and conspicuous for his craftiness. He drew up all the regulations which governed the kings and gave precision to the laws on contracts; and so wise was he in his judicial decisions as well, that many of his judgments are remembered for their excellence even to our day. And they add that he was very weak in body, and that by disposition he was the most avaricious of all their kings. 1.94.1. We must speak also of the lawgivers who have arisen in Egypt and who instituted customs unusual and strange. After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first, they say, to persuade the multitudes to use written laws was Mneves, a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded. According to the tradition he claimed that Hermes had given the laws to him, with the assurance that they would be the cause of great blessings, just as among the Greeks, they say, Minos did in Crete and Lycurgus among the Lacedaemonians, the former saying that he received his laws from Zeus and the latter his from Apollo. 1.94.2. Also among several other peoples tradition says that this kind of a device was used and was the cause of much good to such as believed it. Thus it is recorded that among the Arians Zathraustes claimed that the Good Spirit gave him his laws, among the people known as the Getae who represent themselves to be immortal Zalmoxis asserted the same of their common goddess Hestia, and among the Jews Moyses referred his laws to the god who is invoked as Iao. They all did this either because they believed that a conception which would help humanity was marvellous and wholly divine, or because they held that the common crowd would be more likely to obey the laws if their gaze were directed towards the majesty and power of those to whom their laws were ascribed. 12.20.1. Now Zaleucus was by birth a Locrian of Italy, a man of noble family, admired for his education, and a pupil of the philosopher Pythagoras. Having been accorded high favour in his native city, he was chosen lawmaker and committed to writing a thorough novel system of law, making his beginning, first of all, with the gods of the heavens.

91. Philo of Alexandria, Questions On Exodus, 1.42, 2.42, 10.2-10.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95, 98

92. Philo of Alexandria, Allegorical Interpretation, 2.94, 3.3, 3.245 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 89, 98

93. Philo of Alexandria, Questions On Genesis, 1.10.5, 1.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •discourses of divine law, in greco-roman sources •divine law, as opposed to human positive law •divine law, in greco-roman thought •immutability, of divine law •divine, torah/law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 59; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 213

94. Anon., Sibylline Oracles, 5.497-5.499 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

95. Livy, History, 1.19, 3.32.7, 39.9-39.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 96

96. Dionysius of Halycarnassus, Roman Antiquities, 2.58.2, 2.60-2.61, 2.62.4, 7.41, 7.52 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine law, in stories about lawgivers •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 11; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 69

2.58.2. After they had come to this resolution, they chose a man of the Sabine race, the son of Pompilius Pompon, a person of distinction, whose name was Numa. He was in that stage of life, being near forty, in which prudence is the most conspicuous, and of an aspect full of royal dignity; 2.60. 1. When the ambassadors came to Numa to invite him to the sovereignty, he for some time refused it and long persisted in his resolution not to accept the royal power. But when his brothers kept urging him insistently and at last his father argued that the offer of so great an honour ought not to be rejected, he consented to become king.,2. As soon as the Romans were informed of this by the ambassadors, they conceived a great yearning for the man before they saw him, esteeming it a sufficient proof of his wisdom that, while the others had valued sovereignty beyond measure, looking upon it as the source of happiness, he alone despised it as a paltry thing and unworthy of serious attention. And when he approached the city, they met him upon the road and with great applause, salutations and other honours conducted him into the city.,3. After that, an assembly of the people was held, in which the tribes by curiae gave their votes in his favour; and when the resolution of the people had been confirmed by the patricians, and, last of all, the augurs had reported that the heavenly signs were auspicious, he assumed the office.,4. The Romans say that he undertook no military campaign, but that, being a pious and just man, he passed the whole period of his reign in peace and caused the State to be most excellently governed. They relate also many marvellous stories about him, attributing his human wisdom to the suggestions of the gods.,5. For they fabulously affirm that a certain nymph, Egeria, used to visit him and instruct him on each occasion in the art of reigning, though others say that it was not a nymph, but one of the Muses. And this, they claim, became clear to every one; for, when people were incredulous at first, as may well be supposed, and regarded the story concerning the goddess as an invention, he, in order to give the unbelievers a manifest proof of his converse with this divinity, did as follows, pursuant to her instructions.,6. He invited to the house where he lived a great many of the Romans, all men of worth, and having shown them his apartments, very meanly provided with furniture and particularly lacking in everything that was necessary to entertain a numerous company, he ordered them to depart for the time being, but invited them to dinner in the evening.,7. And when they came at the appointed hour, he showed them rich couches and tables laden with a multitude of beautiful cups, and when they were at table, he set before them a banquet consisting of all sorts of viands, such a banquet, indeed, as it would not have been easy for any man in those days to have prepared in a long time. The Romans were astonished at everything they saw, and from that time they entertained a firm belief that some goddess held converse with him. 2.61. 1. But those who banish everything that is fabulous from history say that the report concerning Egeria was invented by Numa, to the end that, when once the people were possessed with a fear of the gods, they might more readily pay regard to him and willingly receive the laws he should enact, as coming from the gods.,2. They say that in this he followed the example of the Greeks, emulating the wisdom both of Minos the Cretan and of Lycurgus the Lacedaemonian. For the former of these claimed to hold converse with Zeus, and going frequently to the Dictaean mountain, in which the Cretan legends say that the new-born Zeus was brought up by the Curetes, he used to descend into the holy cave; and having composed his laws there, he would produce them, affirming that he had received them from Zeus. And Lycurgus, paying visits to Delphi, said he was forming his code of laws under the instruction of Apollo.,3. But, as I am sensible that to give a particular account of the legendary histories, and especially of those relating to gods, would require a long discussion, I shall omit doing so, and shall relate instead the benefits which the Romans seem to me to have received from this man's rule, according to the information I have derived from their own histories. But first I will show in what confusion the affairs of the State were before he came to the throne. 2.62.4. So Numa, having found the affairs of the State in such a raging sea of confusion, first relieved the poor among the plebeians by distributing to them some small part of the land which Romulus had possessed and of the public land; and afterwards he allayed the strife of the patricians, not by depriving them of anything the founders of the city had gained, but by bestowing some other honours on the new settlers. 7.41. 1. "I shall speak first concerning the point of justice. After you had got rid of the kings with our assistance, senators, and had established our present constitution, with which we find no fault, you observed that the plebeians had always the worse of it in their suits whenever they had any difference with the patricians, which frequently happened; and you accordingly sanctioned a law, on the advice of Publius Valerius, one of the consuls, permitting the plebeians, when oppressed by the patricians, to appeal their cases to the people; and by means of this law more than by any other measure you both preserved the harmony of the commonwealth and repulsed the attacks of the kings.,2. It is in virtue of this law that we summon Gaius Marcius here to appear before the people because of the injustice and oppression which we all declare we have suffered at his hands, and we call upon him to make his defence before them. And in this case a preliminary decree was not necessary. For whereas in matters concerning which there are no laws you have the right to pass such a decree and the people have the right to ratify it, yet when there is an inviolable law, even though you pass no decree, that law must of course be observed.,3. For surely no one will say that this appeal to the people must be allowed in the case of private citizens who have got the worst of it in their trials, but not in the case of us, the tribunes.,4. Firmly relying, therefore, upon this concession of the law, and thus encouraged to run the risk of submitting our cause to you as our judges, we have come before you. And in virtue of an unwritten and unenacted natural right we make this demand of you, senators, that we may be in neither a better nor a worse condition than you at least in the matter of justice, inasmuch as we have assisted you in carrying on many important wars and have shown the greatest zeal in getting rid of the tyrants, and have had no small part in enabling the commonwealth to take orders from none but to give laws to others.,5. Now the most effectual means you could take, fathers, to put us in no worse a condition than yourselves in point of rights would be to stop those who are making illegal attempts against our persons and our liberty, by placing before their eyes the fear of a trial. So far as magistracies, special privileges, and offices are concerned, we believe we should bestow them upon those who excel us in merit and fortune; but to suffer no wrong, and to receive justice adequate to any wrongs one may sustain, are rights, we hold, which should be equal and common to all who live under the same government.,6. Accordingly, just as we yield to you the privileges that are illustrious and great, so we do not intend to give up those that are equal and common to all. Let this suffice concerning the point of justice, though there are many other things that might be said. "Bear with me now while I explain to you in a few words how these demands of the people will also be advantageous to the commonwealth. For, come now, if anyone should ask you what you regard as the greatest of the evils that befall states and the cause of the swiftest destruction, would you not say it is discord? I, at least, think you would. 7.52. 1. "That this matter, which is the subject of your present consideration, is also of a piece with their other unjust and illegal attempts and not, as the tribune endeavoured to prove in order to deceive you, a just and reasonable request, let those among you now learn who are not yet certain of it. Well then, the law relating to the popular courts, the law upon which Decius relied for his chief support, was not enacted against you patricians, but for the protection of such plebeians as are oppressed, as the law itself, written in unequivocal terms, plainly shows, and as all of you, being perfectly acquainted with it, always declare to be the case.,2. Strong proof of this is afforded by the length of time it has been in force, which seems to be the best criterion in the case of every disputed principle of law; for nineteen years have now passed since this law was enacted, and during all this time Decius cannot point to a single instance of a trial, either public or private, brought against any patrician in virtue of this law. But if he shall assert that he can, let him produce it and we need no further discussion.,3. As to the agreement you recently entered into with the plebeians (for it is necessary that you should be informed about this also, since the tribune has shown himself an unscrupulous interpreter of it), it contains these two concessions â that the plebeians shall be discharged of their debts, and that these magistrates shall be elected annually for the relief of the oppressed and the prevention of injustice toward them; and except these, there is no other provision.,4. But let the greatest indication to you that neither this law nor the compact has given the populace the power of trying a patrician be the present behaviour of the populace themselves. For they ask this power of you today, as not having possessed it hitherto; yet no one would ask to receive from others anything to which he is entitled by law.,5. And how can this, senators, be a natural, unwritten right â for Decius thought you ought to consider this â that the populace shall try all causes in which the plebeians are involved, whether the actions are brought against them by the patricians, or by them against the latter, while patricians, whether plaintiffs or defendants in any suit with the plebeians, shall not decide those controversies, but the plebeians shall be given the advantage in both cases, while we enjoy neither right?,6. But if Marcius or any other patrician whatsoever has injured the people and deserves either death or banishment, let him be punished after being tried, not by them, but here, as the law directs. Unless, forsooth, Decius, the populace will be impartial judges and would not show any favour to themselves when giving their votes concerning an enemy, whereas these senators, if they are empowered to vote in his case, will regard the wrong-doer as of more importance than the commonwealth that suffers from his wrongdoing, when as the result of their verdict they are sure to draw upon themselves a curse, the guilt of perjury, the detestation of mankind, and the anger of the gods, and to go through life haunted by dismal hopes!,7. It is unworthy of you, plebeians, to entertain these suspicions about the senate, to whom you acknowledge that you concede honours, magistracies, and the most important powers in the commonwealth on the basis of merit, and to whom you say you feel very grateful for the zeal they showed for your return. These sentiments are inconsistent with one another; and it is not reasonable that you should fear those you commend and entrust the same persons with the more serious responsibilities while at the same time distrusting them in those of less consequence.,8. Why do you not keep to one uniform judgment, either trusting them in everything or distrusting them in everything? But, on the contrary, you think them capable of passing a preliminary decree about principles of right, but not of sitting in judgment concerning these very principles involved in that decree. I had many other things to say concerning the rights of this matter, senators; but let this suffice.

97. Philo of Alexandria, On The Preliminary Studies, 120 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 89, 98

98. Philo of Alexandria, Against Flaccus, 50 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine, torah/law Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 87

50. For if we were to neglect the opportunity of adhering to our national customs when it is afforded to us, we should deserve to meet with the severest punishment, as not giving any proper or adequate return for the benefits which we have received; but if, while it is in our power to do so, we, in conformity with our own laws which Augustus himself is in the habit of confirming, obey in everything, then I do not see what great, or even what small offence can be laid to our charge; unless any one were to impute to us that we do not transgress the laws of deliberate purpose, and that we do not intentionally take care to depart from our national customs, which practices, even if they at first attack others, do often in the end visit those who are guilty of them.

99. Philo of Alexandria, On The Eternity of The World, 18, 193 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 99

100. Philo of Alexandria, On The Life of Abraham, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 466; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 89, 96; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95

3. but since it is necessary, to be consistent with the regular order in which the sacred history proceeds to go on, now to investigate the laws, we will for the present postpone the particular laws which are copies as it were; and first of all examine the more general laws which are, as it were, the models of the others.

101. Philo of Alexandria, On The Life of Joseph, 30-31, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 99; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 64

29. for this world is a sort of large state, and has one constitution, and one law, and the word of nature enjoins what one ought to do, and forbids what one ought not to do: but the cities themselves in their several situations are unlimited in number, and enjoy different constitutions, and laws which are not all the same; for there are different customs and established regulations found out and established in different nations;

102. Philo of Alexandria, On The Migration of Abraham, 44-45, 90, 89 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105

89. For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious.

103. Philo of Alexandria, On The Creation of The World, 1, 143, 172, 2-3, 69, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 96

71. and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.

104. Philo of Alexandria, On The Embassy To Gaius, 116-117, 152-158, 210, 277, 353, 68, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88, 98

115. for he regarded the Jews with most especial suspicion, as if they were the only persons who cherished wishes opposed to his, and who had been taught in a manner from their very swaddling-clothes by their parents, and teachers, and instructors, and even before that by their holy laws, and also by their unwritten maxims and customs, to believe that there was but one God, their Father and the Creator of the world;

105. Philo of Alexandria, On The Sacrifices of Cain And Abel, 2, 51, 131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

131. There is also another opinion bruited about, as something of a secret, which it is right to lay up in the ears of the elders, not divulging it to the younger men; for of all the most excellent powers which exist in God, there is one equal to the others in honour, that is the legislative one (for he himself is a lawgiver and the fountain of all laws, and all particular lawgivers are subordinate to him), and this legislative power is divided in a twofold division, the one having reference to the rewarding of those who do well, and the other to the punishment of those who have sinned;

106. Philo of Alexandria, On The Special Laws, 1.2-1.11, 1.202, 2.104, 2.129, 2.150, 2.156, 2.162, 2.176, 2.188-2.192, 2.233, 3.6, 4.150, 4.179 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine, torah/law •unwritten law, as eternal or divine •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 89, 95, 98; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100, 104, 105

1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.4. First of all, that it is a preventive of a painful disease, and of an affliction difficult to be cured, which they call a carbuncle; {1}{the Greek word is anthrax, which also signifies a coal. The Latin, from which our carbuncle is derived, carbunculus, a diminutive of carbo, which also means a coal.} because, I imagine, when it becomes inflamed it burns; from which fact it has derived that appellation. And this disease is very apt to be engendered among those who have not undergone the rite of circumcision. 1.5. Secondly, it secures the cleanliness of the whole body in a way that is suited to the people consecrated to God; with which object the Egyptian priests, being extravagant in their case, shave the whole of their bodies; for some of these evils which ought to be got rid of are collected in and lodge under the hair and the prepuce. 1.6. Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed. 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance. 1.9. First of all, it is a symbol of the excision of the pleasures which delude the mind; for since, of all the delights which pleasure can afford, the association of man with woman is the most exquisite, it seemed good to the lawgivers to mutilate the organ which ministers to such connections; by which rite they signified figuratively the excision of all superfluous and excessive pleasure, not, indeed, of one only, but of all others whatever, though that one which is the most imperious of all. 1.10. The second thing is, that it is a symbol of a man's knowing himself, and discarding that terrible disease, the vain opinion of the soul; for some men, like good statuaries, have boasted that they can make that most beautiful animal, man; and, being puffed up with arrogance, have deified themselves, hiding from sight the true cause of the creation of all things namely, God, although they might have corrected that error from a consideration of other persons among whom they live; 1.11. for there are among them many men who have no children, and many barren women whose connections lead to nothing, so that they grow old in childlessness. We must therefore eradicate evil opinions from the mind, and all other ideas which are not devoted to God. This, then, is enough to say on these subjects. 1.202. Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature; 2.104. And the lawgiver, who is a prophetic spirit, gave us our laws, having a regard to these things, and proclaimed a holiday to the whole country, restraining the farmers from cultivating the land after each six years' incessant industry. But it was not only on account of the motives which I have mentioned that he gave these injunctions, but also because of his innate humanity, which he thinks fit to weave in with every part of his legislation, stamping on all who study the holy scriptures a sociable and humane disposition. 2.129. The perplexity raised by some, however, should be laid to rest: Seeing that the law mentions all members of the family, the deme, and the tribe in the order of succession to inheritances, why did it remain silent only about parents, who, it would seem, should be just as eligible to inherit their children's property as the children are to inherit theirs? Here is the answer, my good fellow! Since the law is divine, and since it always aims at following the logic of nature, it did not wish to introduce any ill-omened provisions; for parents pray to leave behind living offspring who will have succeeded to their name, their lineage, and their property, while their worst enemies call down the opposite on them as a curse, namely, that the sons and daughters should die before their parents. 2.150. And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power; 2.156. And, again, the feast is celebrated for seven days, on account of the honour due to that number, in order that nothing which tends to cheerfulness and to the giving of thanks to God may be separated from the holy number seven. 2.162. There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living Things.{20}{sections 163û174 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII. 2.233. But parents have received not only the power of a ruler and governor over their children, but also that of a master, according to both the very highest characteristics of the possession of servants, namely, possessing them as born in the house, and also as purchased with money, for they expend a price many times greater than their real value on their children and for the sake of their children, in wages to nurses, and instructors, and teachers, besides all the expenses which they incur for their dress and their food, and their other care of them when well and when sick, from their earliest infancy till the time that they are full grown. And not only are those looked upon as servants born in the house who have actually been brought forth within the walls, but those also are so regarded who by the laws of nature receive from the masters of the house a sufficient support to maintain them in life after they are born.XLII. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb 4.179. And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure.

107. Philo of Alexandria, On The Posterity of Cain, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan

108. Philo of Alexandria, On The Contemplative Life, 2.11, 2.77-2.78, 2.83-2.90, 11.83-11.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 98; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 158, 181, 186

24. But the houses of these men thus congregated together are very plain, just giving shelter in respect of the two things most important to be provided against, the heat of the sun, and the cold from the open air; and they did not live near to one another as men do in cities, for immediate neighbourhood to others would be a troublesome and unpleasant thing to men who have conceived an admiration for, and have determined to devote themselves to, solitude; and, on the other hand, they did not live very far from one another on account of the fellowship which they desire to cultivate, and because of the desirableness of being able to assist one another if they should be attacked by robbers.

109. Philo of Alexandria, On The Life of Moses, 1.1, 1.4, 1.87, 2.2, 2.9-2.17, 2.25-2.40, 2.43-2.44, 2.48-2.53, 2.288 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •divine law, hebrew vs greek notions of •divine, torah/law •immutability, of divine law, in philo •unwritten law, as eternal or divine •legal concepts, divine law and natural law •natural law and divine law •myth, as divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 117, 118; Hayes (2022), The Literature of the Sages: A Re-Visioning, 466; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88, 89, 95, 96, 98; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 90, 93, 94, 97, 101, 102, 104, 113, 183, 252, 255; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 101, 102

1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 1.87. And after these events, they take courage now to converse with the king with respect to sending forth their people from his territories that they might sacrifice to God; for they said, "That it was necessary that their national sacrifices should be accomplished in the wilderness, inasmuch as they were not performed in the same manner as the sacred rites of other nations, but according to a system and law removed from the ordinary course, on account of the special peculiarities of their habits." 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.10. Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.15. At all events, though the nation of the Hebrews experienced so many changes both in the direction of prosperity and of the opposite destiny, no one, no not even the very smallest and most unimportant of all his commandments was changed, since every one, as it seems, honoured their venerable and godlike character; 2.16. and what neither famine, nor pestilence, nor war, nor sovereign, nor tyrant, nor the rise of any passions or evil feelings against either soul or body, nor any other evil, whether inflicted by God or deriving its rise from men, ever dissolved, can surely never be looked upon by us in any other light than as objects of all admiration, and beyond all powers of description in respect of their excellence. 2.17. But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws were kept securely and immutably from all time; but this is more wonderful by far, as it seems, that not only the Jews, but that also almost every other nation, and especially those who make the greatest account of virtue, have dedicated themselves to embrace and honour them, for they have received this especial honour above all other codes of laws, which is not given to any other code. 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.49. Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right not to do, proceed to appoint punishments for those who transgress those laws; but others, who appear to have proceeded on a better plan, have not begun in this manner, but, having first of all built and established their city in accordance with reason, have then adapted to this city which they have built, that constitution which they have considered the best adapted and most akin to it, and have confirmed this constitution by the giving of laws. 2.50. But he, thinking the first of the two courses above mentioned to be tyrannical and despotic, as indeed it is, namely, that of laying positive commands on persons as if they were not free men but slaves, without offering them any alleviation; and that the second course was better indeed, but was not entirely to be commended, must appear to all judges to be superior in each of the above considerations. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.

110. Philo of Alexandria, Hypothetica, 6.8-6.9, 7.6, 7.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine, torah/law •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 97, 102

6.8. And if they met with respectful treatment and honour from them, how can we deny that they surpassed all other men in good fortune? And what shall we say after this in the second place, or in the third place? Shall we speak of their admirable code of laws, of their obedience, or of their devotion, and justice, and holiness, and piety? But in truth they looked upon that man, whoever he was, who gave them these laws, with such excessive admiration and veneration, that whatever he approved of they immediately thought best also. 6.9. Therefore, whether he spoke, being influenced by his own reason, or because he was inspired by the Deity, they referred every word of his to God. And though many years have passed, I cannot tell the exact number, but more than two thousand, still they have never altered one word of what was written by him, but would rather endure to die ten thousand times than to do any thing in opposition to his laws and to the customs which he established. 7.6. There are, besides these rules, ten thousand other precepts, which refer to the unwritten customs and ordices of the nation. Moreover, it is ordained in the laws themselves that no one shall do to his neighbour what he would be unwilling to have done to himself. That a man shall not take up what he has not put down, neither out of a garden, nor out of a wine-press, nor out of a threshing-floor; and that absolutely no one shall take anything, whether it be great or small, out of a heap. That no one shall refuse fire to one who begs it of him. That no one shall cut off a stream of water, but that everyone shall contribute food to beggars and cripples, and that such shall have favour with God. 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them;

111. Philo of Alexandria, On The Decalogue, 1, 10, 101, 11, 132, 136, 20-23, 6, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 98

112. Philo of Alexandria, On The Virtues, 194, 182 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 98

182. for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul.

113. Plutarch, On Fate, 574 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 234

114. Plutarch, Lycurgus, 4.1, 5.6-5.7, 13.1, 13.6, 29.2, 29.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine •laws, divine origin claimed for •divine law •divine law, ‘plutarchan’ model of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 537, 538; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 106, 143

4.1. οὕτως ἀπάρας πρῶτον μὲν εἰς Κρήτην ἀφίκετο· καὶ τὰς αὐτόθι πολιτείας κατανοήσας καὶ συγγενόμενος τοῖς πρωτεύουσι κατὰ δόξαν ἀνδράσι, τὰ μὲν ἐζήλωσε καὶ παρέλαβε τῶν νόμων, ὡς οἴκαδε μετοίσων καὶ χρησόμενος, ἔστι δ’ ὧν κατεφρόνησεν. ἕνα δὲ τῶν νομιζομένων ἐκεῖ σοφῶν καὶ πολιτικῶν χάριτι καὶ φιλίᾳ πείσας ἀπέστειλεν εἰς τὴν Σπάρτην, Θάλητα, ποιητὴν μὲν δοκοῦντα λυρικῶν μελῶν καὶ πρόσχημα τὴν τέχνην ταύτην πεποιημένον, ἔργῳ δὲ ἅπερ οἱ κράτιστοι τῶν νομοθετῶν διαπραττό- 5.6. πλειόνων δὲ καινοτομου μὲν ων ὑπὸ τοῦ Λυκούργου πρῶτον ἦν καὶ μέγιστον ἡ κατάστασις τῶν γερόντων, ἥν φησιν ὁ Πλάτων τῇ τῶν βασιλέων ἀρχῇ φλεγμαινούσῃ μιχθεῖσαν καὶ γενομένην ἰσόψηφον εἰς τὰ μέγιστα σωτηρίαν ἅμα καὶ σωφροσύνην παρασχεῖν. αἰωρουμένη γὰρ ἡ πολιτεία καὶ ἀποκλίνουσα νῦν μὲν ὡς τοὺς βασιλεῖς ἐπὶ τυραννίδα, νῦν δὲ ὡς τὸ πλῆθος ἐπὶ δημοκρατίαν, 5.7. οἷον ἕρμα τὴν τῶν γερόντων ἀρχὴν ἐν μέσῳ θεμένη καὶ ἰσορροπήσασα τὴν ἀσφαλεστάτην τάξιν ἔσχε καὶ κατάστασιν, ἀεὶ τῶν ὀκτὼ καὶ εἴκοσι γερόντων τοῖς μὲν βασιλεῦσι προστιθεμένων ὅσον ἀντιβῆναι πρὸς δημοκρατίαν, αὖθις δὲ ὑπὲρ τοῦ μὴ γενέσθαι τυραννίδα τὸν δῆμον ἀναρρωννύντων. τοσούτους δέ φησι κατασταθῆναι τοὺς γέροντας Ἀριστοτέλης, ὅτι τριάκοντα τῶν πρώτων μετὰ Λυκούργου γενομένων δύο τὴν πρᾶξιν ἐγκατέλιπον ἀποδειλιάσαντες. 13.1. νόμους δὲ γεγραμμένους ὁ Λυκοῦργος οὐκ ἔθηκεν, ἀλλὰ μία τῶν καλουμένων ῥητρῶν ἔστιν αὕτη. τὰ μὲν γάρ κυριώτατα καὶ μέγιστα πρὸς εὐδαιμονίαν πόλεως καὶ ἀρετήν, ἐν τοῖς ἤθεσιν ᾤετο καὶ ταῖς ἀγωγαῖς τῶν πολιτῶν ἐγκατεστοιχειωμένα, μένειν ἀκίνητα καὶ βέβαια, ἔχοντα τὴν προαίρεσιν δεσμὸν ἰσχυρότερον τῆς ἀνάγκης, ἣν ἡ παίδευσις ἐμποιεῖ τοῖς νέοις, νομοθέτου διάθεσιν ἀπεργαζομένη περὶ ἕκαστον αὐτῶν. 13.6. καὶ τοῦτὸ γε μάλιστα κατηγοροῦσιν Ἀγησιλάου τοῦ βασιλέως ὕστερον, ὡς ταῖς συνεχέσι καὶ πυκναῖς εἰς τὴν Βοιωτίαν ἐμβολαῖς καὶ στρατείαις τοὺς Θηβαίους ἀντιπάλους τοῖς Λακεδαιμονίοις κατασκευάσαντος, διὸ καὶ τετρωμένον αὐτὸν ἰδὼν Ἀνταλκίδας, καλά, ἔφη, τὰ διδασκάλια παρὰ Θηβαίων ἀπολαμβάνεις, μὴ βουλομένους αὐτοὺς μηδὲ εἰδότας μάχεσθαι διδάξας. τὰ μὲν οὖν τοιαῦτα νομοθετήματα ῥήτρας ὠνόμασεν, ὡς παρὰ τοῦ θεοῦ κομιζόμενα κομιζόμενα Cobet, adopting the conjecture of Sintenis 2 : νομιζόμενα ( were believed to come ). καὶ χρησμοὺς ὄντα. 29.2. συναγαγὼν οὖν ἅπαντας εἰς ἐκκλησίαν, τὰ μὲν ἄλλα μετρίως ἔχειν ἔφη καὶ ἱκανῶς πρὸς εὐδαιμονίαν καὶ ἀρετὴν τῆς πόλεως, ὃ δὲ κυριώτατόν ἐστι καὶ μέγιστον οὐκ ἂν ἐξενεγκεῖν πρότερον πρὸς αὐτοὺς ἢ χρήσασθαι τῷ θεῷ. δεῖν οὖν ἐκείνους ἐμμένειν τοῖς καθεστῶσι νόμοις καὶ μηδὲν ἀλλάσσειν μηδὲ μετακινεῖν ἕως ἐπάνεισιν ἐκ Δελφῶν αὐτός· ἐπανελθὼν γάρ ὅ τι ἂν τῷ θεῷ δοκῇ ποιήσειν. 29.4. ἀποκριναμένου δὲ τοῦ θεοῦ καὶ τοὺς νόμους καλῶς κεῖσθαι καὶ τὴν πόλιν ἐνδοξοτάτην διαμενεῖν τῇ Λυκούργου χρωμένην πολιτείᾳ, τὸ μάντευμα γραψάμενος εἰς Σπάρτην ἀπέστειλεν. αὐτὸς δὲ τῷ θεῷ πάλιν θύσας καὶ τοὺς φίλους ἀσπασάμενος καὶ τὸν υἱόν, ἔγνω μηκέτι τοῖς πολίταις ἀφεῖναι τὸν ὅρκον, αὐτοῦ δὲ καταλῦσαι τὸν βίον ἑκουσίως, ἡλικίας γεγονὼς ἐν ᾗ καὶ βιοῦν ἔτι καὶ πεπαῦσθαι βουλομένοις ὡραῖόν ἐστι, καὶ τῶν περὶ αὐτὸν ἱκανῶς πρὸς εὐδαιμονίαν ἔχειν δοκούντων.

4.1. With this purpose, he set sail, and came first to Crete. Here he studied the Various forms of government and made the acquaintance of their most distinguished men. of some things he heartily approved, and adopted some of their laws, that he might carry them home with him and put them in use; for some things he had only contempt. One of the men regarded there as wise statesmen was Thales, whom Lycurgus persuaded, out of favour and friendship, to go on a mission to Sparta. Now Thales passed as a lyric poet, and screened himself behind this art, but in reality he did the work of one of the mightiest lawgivers. 5.6. Among the many innovations which Lycurgus made, the first and most important was his institution of a senate, or Council of Elders, which, as Plato says, Laws, p. 691 e. by being blended with the feverish government of the kings, and by having an equal vote with them in matters of the highest importance, brought safety and due moderation into counsels of state. For before this the civil polity was veering and unsteady, inclining at one time to follow the kings towards tyranny, and at another to follow the multitude towards democracy; 5.7. but now, by making the power of the senate a sort of ballast for the ship of state and putting her on a steady keel, it achieved the safest and the most orderly arrangement, since the twenty-eight senators always took the side of the kings when it was a question of curbing democracy, and, on the other hand, always strengthened the people to withstand the encroachments of tyranny. The number of the senators was fixed at twenty-eight because, according to Aristotle, two of the thirty original associates of Lycurgus abandoned the enterprise from lack of courage. 13.1. None of his laws were put into writing by Lycurgus, indeed, one of the so-called rhetras forbids it. For he thought that if the most important and binding principles which conduce to the prosperity and virtue of a city were implanted in the habits and training of its citizens, they would remain unchanged and secure, having a stronger bond than compulsion in the fixed purposes imparted to the young by education, which performs the office of a law-giver for every one of them. 13.6. And this was the special grievance which they had against King Agesilaüs in later times, namely, that by his continual and frequent incursions and expeditions into Boeotia he rendered the Thebans a match for the Lacedaemonians. And therefore, when Antalcidas saw the king wounded, he said: This is a fine tuition-fee which thou art getting from the Thebans, for teaching them how to fight, when they did not wish to do it, and did not know how. Such ordices as these were called rhetras by Lycurgus, implying that they came from the god and were oracles. 29.2. Accordingly, he assembled the whole people, and told them that the provisions already made were sufficiently adapted to promote the prosperity and virtue of the state, but that something of the greatest weight and importance remained, which he could not lay before them until he had consulted the god at Delphi. They must therefore abide by the established laws and make no change nor alteration in them until he came back from Delphi in person; then he would do whatsoever the god thought best. 29.4. Apollo answered that the laws which he had established were good, and that the city would continue to be held in highest honour while it kept to the polity of Lycurgus. This oracle Lycurgus wrote down, and sent it to Sparta. But for his own part, he sacrificed again to the god, took affectionate leave of his friends and of his son, and resolved never to release his fellow-citizens from their oath, but of his own accord to put an end to his life where he was. He had reached an age in which life was not yet a burden, and death no longer a terror; when he and his friends, moreover, appeared to be sufficiently prosperous and happy.

115. Plutarch, Numa Pompilius, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine law, ‘plutarchan’ model of Found in books: Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 106

4.1. ὁ δὲ Νομᾶς ἐκλείπων τὰς ἐν ἄστει διατριβὰς ἀγραυλεῖν τὰ πολλὰ καὶ πλανᾶσθαι μόνος ἤθελεν, ἐν ἄλσεσι θεῶν καὶ λειμῶσιν ἱεροῖς καὶ τόποις ἐρήμοις ποιούμενος τὴν δίαιταν. ὅθεν οὐχ ἥκιστα τὴν ἀρχὴν ὁ περὶ τῆς θεᾶς ἔλαβε λόγος, ὡς ἄρα Νομᾶς ἐκεῖνος οὐκ ἀδημονίᾳ τινὶ ψυχῆς καὶ πλάνῃ τὸν μετὰ ἀνθρώπων ἀπολέλοιπε βίον,

4.1. Then Numa, forsaking the ways of city folk, determined to live for the most part in country places, and to wander there alone, passing his days in groves of the gods, sacred meadows, and solitudes. This, more than anything else, gave rise to the story about his goddess. It was not, so the story ran, from any distress or aberration of spirit that he forsook the ways of men, but he had tasted the joy of more august companionship 4.1. Then Numa, forsaking the ways of city folk, determined to live for the most part in country places, and to wander there alone, passing his days in groves of the gods, sacred meadows, and solitudes. This, more than anything else, gave rise to the story about his goddess. It was not, so the story ran, from any distress or aberration of spirit that he forsook the ways of men, but he had tasted the joy of more august companionship

116. Plutarch, Dinner of The Seven Wise Men, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7

117. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 60

118. Plutarch, Solon, 15.2, 25.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mosaic law, philos view of, as divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 95

15.2. ἃ δὲ καὶ λέγων ἤλπιζε πειθομένοις καὶ προσάγων ἀνάγκην ὑπομένουσι χρήσασθαι, ταῦτʼ ἔπραττεν, ὥς φησιν αὐτός, 25.1. ἰσχὺν δὲ τοῖς νόμοις πᾶσιν εἰς ἑκατὸν ἐνιαυτοὺς ἔδωκε· καὶ κατεγράφησαν εἰς ξυλίνους ἄξονας ἐν πλαισίοις περιέχουσι στρεφομένους, ὧν ἔτι καθʼ ἡμᾶς ἐν Πρυτανείῳ λείψανα μικρὰ διεσώζετο· καὶ προσηγορεύθησαν, ὡς Ἀριστοτέλης φησί, κύρβεις. καὶ Κρατῖνος ὁ κωμικὸς εἴρηκέ που·

15.2. But those things wherein he hoped to find them open to persuasion or submissive to compulsion, these he did, Combining both force and justice together, Solon, Frag. 36. 14 (Bergk) as he says himself. Therefore when he was afterwards asked if he had enacted the best laws for the Athenians, he replied, The best they would receive. Now later writers observe that the ancient Athenians used to cover up the ugliness of things with auspicious and kindly terms, giving them polite and endearing names. 25.1. All his laws were to have force for a hundred years, and they were written on axones, or wooden tablets , which revolved with the oblong frames containing them. Slight remts of these were still preserved in the Prytaneium when I was at Athens, and they were called, according to Aristotle, Cf. Aristot. Const. Ath. 7.1 , with Sandys’ notes. kurbeis. Cratinus, also, the comic poet, somewhere says:— By Solon, and by Draco too I make mine oath, Whose kurbeis now are used to parch our barley-corns. Kock, Com. Att. Frag. i. p. 94.

119. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7

120. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, divine Found in books: Schibli (2002), Hierocles of Alexandria, 233

121. Mishnah, Terumot, 1.4, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •discourses of divine law •discourses of divine law, in greco-roman sources Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 12, 293, 300, 302

1.4. "אֵין תּוֹרְמִין זֵיתִים עַל הַשֶּׁמֶן, וְלֹא עֲנָבִים עַל הַיָּיִן. וְאִם תָּרְמוּ, בֵּית שַׁמַּאי אוֹמְרִים, תְּרוּמַת עַצְמָן בָּהֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵין תְּרוּמָתָן תְּרוּמָה: \n", 2.2. "אֵין תּוֹרְמִין מִן הַטָּמֵא עַל הַטָּהוֹר. וְאִם תָּרַם, שׁוֹגֵג, תְּרוּמָתוֹ תְּרוּמָה, וּמֵזִיד, לֹא עָשָׂה כְלוּם. וְכֵן בֶּן לֵוִי שֶׁהָיָה לוֹ מַעֲשֵׂר טֶבֶל, הָיָה מַפְרִישׁ עָלָיו וְהוֹלֵךְ, שׁוֹגֵג, מַה שֶׁעָשָׂה, עָשׂוּי, מֵזִיד, לֹא עָשָׂה כְלוּם. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה יוֹדֵעַ בּוֹ בַּתְּחִלָּה, אַף עַל פִּי שֶׁהוּא שׁוֹגֵג, לֹא עָשָׂה כְלוּם: \n",

1.4. "They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in [the olives or grapes] themselves. But Bet Hillel says: the terumah is not terumah.", 2.2. "They may not give terumah from impure [produce] for that which is pure. If he did give: If unwittingly, the terumah is valid; If intentionally he has done nothing. So too, if a Levite had [unclean] tithe [from which terumah] had not been given, and he gave terumah from this, if unwittingly, the terumah is valid, if intentionally he has done nothing. Rabbi Judah says: if he knew of it at the outset, even if done in error, he has done nothing.",

122. Josephus Flavius, Jewish War, 2.119-2.166 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •law divine/mosaic/jewish, oral •law divine/mosaic/jewish, written Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 100, 102

2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 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. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 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. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.

123. Petronius Arbiter, Satyricon, 26-71, 73-78, 72 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

124. Petronius Arbiter, Satyricon, 26-40, 42-78, 41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

125. New Testament, Matthew, 3.2, 3.8, 3.10-3.12, 4.17, 5.3-5.12, 5.17-5.48, 6.1-6.34, 13.18, 13.24-13.25, 13.31, 13.33-13.34, 15.1, 18.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •immutability, of divine law, and rabbinic rejection of •ritual/law, as divine evocation Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52, 277, 278, 291, 292, 293, 295, 296, 299; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288

3.2. λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3.8. ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας· 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.12. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 4.17. ΑΠΟ ΤΟΤΕ ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18. ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται. 5.19. ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 6.23. ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. 6.24. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 13.18. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.31. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.34. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 18.3. καὶ εἶπεν Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

3.2. "Repent, for the Kingdom of Heaven is at hand!" 3.8. Therefore bring forth fruit worthy of repentance! 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire." 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand." 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 6.24. "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 13.18. "Hear, then, the parable of the farmer. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven.

126. New Testament, Mark, 4.3, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •ritual/law, as divine evocation Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245

4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων

4.3. "Listen! Behold, the farmer went out to sow, 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem.

127. New Testament, Luke, 8.11, 13.21-13.22, 15.7, 16.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278

8.11. ἔστιν δὲ αὕτη ἡ παραβολή. Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ. 13.21. ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.22. Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἰεροσόλυμα. 15.7. λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν.

8.11. Now the parable is this: The seed is the word of God. 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened." 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.'

128. New Testament, John, 3.33, 5.15-5.18, 5.32-5.34, 8.13-8.14, 8.17-8.18, 8.32, 8.40, 8.45, 17.3, 18.37, 19.35, 21.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51, 321

3.33. ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. 5.15. ἀπῆλθεν ὁ ἄνθρωπος καὶ εἶπεν τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστὶν ὁ ποιήσας αὐτὸν ὑγιῆ. 5.16. καὶ διὰ τοῦτο ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν ὅτι ταῦτα ἐποίει ἐν σαββάτῳ. 5.17. ὁ δὲ ἀπεκρίνατο αὐτοῖς Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. 5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.33. ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάνην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ· 5.34. ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. 8.13. εἶπον οὖν αὐτῷ οἱ Φαρισαῖοι Σὺ περὶ σεαυτοῦ μαρτυρεῖς· 8.14. ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω· ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι ἢ ποῦ ὑπάγω. 8.17. καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. 8.18. ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ. 8.32. καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 18.37. εἶπεν οῦν αὐτῷ ὁ Πειλᾶτος Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη [ὁ] Ἰησοῦς Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. λέγει αὐτῷ ὁ Πειλᾶτος Τί ἐστιν ἀλήθεια; 19.35. καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. 21.24. Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν.

3.33. He who has received his witness has set his seal to this, that God is true. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too." 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 8.13. The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid." 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me." 8.32. You will know the truth, and the truth will make you free." 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.45. But because I tell the truth, you don't believe me. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice." 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.

129. New Testament, Titus, 1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν.

1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth.

130. New Testament, Romans, 1.25, 2.20, 4.15, 5.21, 7.4, 7.7-7.10, 7.12, 8.11, 8.13, 8.38-8.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 96; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321, 349, 350; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 153

1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 4.15. ὁ γὰρ νόμος ὀργὴν κατεργάζεται, οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις. 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 7.4. ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ. 7.7. Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις· 7.8. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 7.9. ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 7.10. ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον· 7.12. ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.13. εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε. 8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39. οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.

1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet." 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

131. New Testament, Philippians, 3.2-4.1, 3.5, 3.6, 3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52

3.7. Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν.

3.7. However, what things were gain to me, these have I counted loss for Christ.

132. New Testament, Galatians, 3.16-3.19, 3.24-3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 153, 333, 338

3.16. τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός. 3.17. τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. 3.18. εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ διʼ ἐπαγγελίας κεχάρισται ὁ θεός. 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν.

3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor.

133. New Testament, Ephesians, 1.13, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321, 349

1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,

134. New Testament, Colossians, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 349

2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,

2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses;

135. New Testament, James, 5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

5.19. Ἀδελφοί μου, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας καὶ ἐπιστρέψῃ τις αὐτόν,

5.19. Brothers, if any among you wanders from the truth, and someone turns him back,

136. New Testament, Acts, 2.5, 2.38, 7.1, 7.11-7.15, 8.17, 8.44-8.59, 9.1-9.9, 10.34, 15.5, 17.30, 18.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish •divine commands, violation of sacred law Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51, 52, 278, 321; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

2.5. Ἦσαν δὲ [ἐν] Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 7.1. Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 9.1. Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 9.8. ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. 9.9. καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 10.34. ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός, 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.

2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 7.1. The high priest said, "Are these things so?" 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 8.17. Then they laid their hands on them, and they received the Holy Spirit. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 18.13. saying, "This man persuades men to worship God contrary to the law."

137. Josephus Flavius, Jewish Antiquities, 1.19, 3.75-3.99, 3.107, 3.186, 3.236, 3.265, 3.317, 3.319, 3.322, 4.4, 4.319, 13.294-13.297, 15.136, 18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 102; Feldman (2006), Judaism and Hellenism Reconsidered, 538; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 126; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 102, 111, 112, 115, 116, 118, 119, 120

1.19. The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the divine nature; and, upon the contemplation of God’s operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: 3.75. 1. Now Moses called the multitude together, and told them that he was going from them unto mount Sinai to converse with God; to receive from him, and to bring back with him, a certain oracle; but he enjoined them to pitch their tents near the mountain, and prefer the habitation that was nearest to God, before one more remote. 3.76. When he had said this, he ascended up to Mount Sinai, which is the highest of all the mountains that are in that country and is not only very difficult to be ascended by men, on account of its vast altitude, but because of the sharpness of its precipices also; nay, indeed, it cannot be looked at without pain of the eyes: and besides this, it was terrible and inaccessible, on account of the rumor that passed about, that God dwelt there. 3.77. But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God with promises of the good things he had proposed to them. 3.78. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore. 3.79. 2. So they passed two days in this way of feasting; but on the third day, before the sun was up, a cloud spread itself over the whole camp of the Hebrews, such a one as none had before seen, and encompassed the place where they had pitched their tents; 3.80. and while all the rest of the air was clear, there came strong winds, that raised up large showers of rain, which became a mighty tempest. There was also such lightning, as was terrible to those that saw it; and thunder, with its thunderbolts, were sent down, and declared God to be there present in a gracious way to such as Moses desired he should be gracious. 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree, 3.82. for they were not such as they were accustomed to; and then the rumor that was spread abroad, how God frequented that mountain, greatly astonished their minds, so they sorrowfully contained themselves within their tents, as both supposing Moses to be destroyed by the divine wrath, and expecting the like destruction for themselves. 3.83. 3. When they were under these apprehensions, Moses appeared as joyful and greatly exalted. When they saw him, they were freed from their fear, and admitted of more comfortable hopes as to what was to come. The air also was become clear and pure of its former disorders, upon the appearance of Moses; 3.84. whereupon he called together the people to a congregation, in order to their hearing what God would say to them: and when they were gathered together, he stood on an eminence whence they might all hear him, and said, “God has received me graciously, O Hebrews, as he has formerly done; and has suggested a happy method of living for you, and an order of political government, and is now present in the camp: 3.85. I therefore charge you, for his sake and the sake of his works, and what we have done by his means, that you do not put a low value on what I am going to say, because the commands have been given by me that now deliver them to you, nor because it is the tongue of a man that delivers them to you; but if you have a due regard to the great importance of the things themselves, you will understand the greatness of Him whose institutions they are, and who has not disdained to communicate them to me for our common advantage; 3.86. for it is not to be supposed that the author of these institutions is barely Moses, the son of Amram and Jochebed, but He who obliged the Nile to run bloody for your sakes, and tamed the haughtiness of the Egyptians by various sorts of judgments; he who provided a way through the sea for us; he who contrived a method of sending us food from heaven, when we were distressed for want of it; he who made the water to issue out of a rock, when we had very little of it before; 3.87. he by whose means Adam was made to partake of the fruits both of the land and of the sea; he by whose means Noah escaped the deluge; he by whose means our forefather Abraham, of a wandering pilgrim, was made the heir of the land of Canaan; he by whose means Isaac was born of parents that were very old; he by whose means Jacob was adorned with twelve virtuous sons; he by whose means Joseph became a potent lord over the Egyptians; he it is who conveys these instructions to you by me as his interpreter. 3.88. And let them be to you venerable, and contended for more earnestly by you than your own children and your own wives; for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern for your nation, and its duration.” 3.89. 4. When he had said this, he brought the people, with their wives and children, so near the mountain, that they might hear God himself speaking to them about the precepts which they were to practice; that the energy of what should be spoken might not be hurt by its utterance by that tongue of a man, which could but imperfectly deliver it to their understanding. 3.90. And they all heard a voice that came to all of them from above, insomuch that no one of these words escaped them, which Moses wrote on two tables; which it is not lawful for us to set down directly, but their import we will declare. 3.91. 5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work. 3.92. The fifth, that we must honor our parents. The sixth that we must abstain from murder. The seventh that we must not commit adultery. The eighth, that we must not be guilty of theft. The ninth, that we must not bear false witness. The tenth, that we must not admit of the desire of any thing that is another’s. 3.93. 6. Now when the multitude had heard God himself giving those precepts which Moses had discoursed of, they rejoiced at what was said; and the congregation was dissolved: but on the following days they came to his tent, and desired him to bring them, besides, other laws from God. 3.94. Accordingly he appointed such laws, and afterwards informed them in what manner they should act in all cases; which laws I shall make mention of in their proper time; but I shall reserve most of those laws for another work, and make there a distinct explication of them. 3.95. 7. When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them beforehand. He made his ascent in their sight; and while he staid there so long a time, (for he was absent from them forty days,) fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any thing else so sad, and that so much troubled them, as this supposal that Moses was perished. 3.96. Now there was a variety in their sentiments about it; some saying that he was fallen among wild beasts; and those that were of this opinion were chiefly such as were ill-disposed to him; but others said that he was departed, and gone to God; 3.97. but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction, thinking, that as it was a thing that sometimes happens to men to fall among wild beasts and perish that way, so it was probable enough that he might depart and go to God, on account of his virtue; they therefore were quiet, and expected the event: 3.98. yet were they exceeding sorry upon the supposal that they were deprived of a governor and a protector, such a one indeed as they could never recover again; nor would this suspicion give them leave to expect any comfortable event about this man, nor could they prevent their trouble and melancholy upon this occasion. However, the camp durst not remove all this while, because Moses had bidden them afore to stay there. 3.99. 8. But when the forty days, and as many nights, were over, Moses came down, having tasted nothing of food usually appointed for the nourishment of men. His appearance filled the army with gladness, and he declared to them what care God had of them, and by what manner of conduct of their lives they might live happily; telling them, that during these days of his absence 3.107. Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.236. Now the law forbids us to sacrifice any animal at the same time with its dam; and, in other cases, not till the eighth day after its birth. Other sacrifices there are also appointed for escaping distempers, or for other occasions, in which meat-offerings are consumed, together with the animals that are sacrificed; of which it is not lawful to leave any part till the next day, only the priests are to take their own share. 3.265. 4. Whence one cannot but smile at those who say that Moses was himself afflicted with the leprosy when he fled out of Egypt, and that he became the conductor of those who on that account left that country, and led them into the land of Canaan; 3.317. 3. But this man was admirable for his virtue, and powerful in making men give credit to what he delivered, not only during the time of his natural life, but even there is still no one of the Hebrews who does not act even now as if Moses were present, and ready to punish him if he should do any thing that is indecent; nay, there is no one but is obedient to what laws he ordained, although they might be concealed in their transgressions. 3.319. ome of these did not sacrifice at all, and others left their sacrifices in an imperfect condition; nay, many were not able, even at first, so much as to enter into the temple, but went their ways in this state, as preferring a submission to the laws of Moses before the fulfilling of their own inclinations, even when they had no fear upon them that anybody could convict them, but only out of a reverence to their own conscience. 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. 4.4. as though God did only foretell what concerns us out of his kindness to him, as if they were not all the posterity of Abraham; that God made him alone the author of all the knowledge we have, and we must still learn it from him; 4.319. Certainly a human legislator is a terrible enemy when his laws are affronted, and are made to no purpose. And may you never experience that displeasure of God which will be the consequence of the neglect of these his laws, which he, who is your Creator, hath given you.” 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced;

138. New Testament, 2 Timothy, 2.25, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

2.25. ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.

2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, 4.4. and will turn away their ears from the truth, and turn aside to fables.

139. New Testament, 1 Corinthians, 3.22, 8.8, 15.53-15.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish •stoics, and divine law theory Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 349, 350; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 286

3.22. πάντα γὰρ ὑμῶν ἐστίν, εἴτε Παῦλος εἴτε Ἀπολλὼς εἴτε Κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν, 8.8. βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;

3.22. whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours, 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?"

140. New Testament, 1 John, 5.6, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

5.6. Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ 5.20. οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν τὸν ἀληθινόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος.

5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.

141. Mishnah, Yoma, 8.6, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 310

8.6. "מִי שֶׁאֲחָזוֹ בֻלְמוּס, מַאֲכִילִין אוֹתוֹ אֲפִלּוּ דְבָרִים טְמֵאִים, עַד שֶׁיֵּאוֹרוּ עֵינָיו. מִי שֶׁנְּשָׁכוֹ כֶלֶב שׁוֹטֶה, אֵין מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלוֹ, וְרַבִּי מַתְיָא בֶן חָרָשׁ מַתִּיר. וְעוֹד אָמַר רַבִּי מַתְיָא בֶן חָרָשׁ, הַחוֹשֵׁשׁ בִּגְרוֹנוֹ, מַטִּילִין לוֹ סַם בְּתוֹךְ פִּיו בְּשַׁבָּת, מִפְּנֵי שֶׁהוּא סְפֵק נְפָשׁוֹת, וְכָל סְפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת: \n", 8.8. "חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר: \n",

8.6. "If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.", 8.8. "The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.",

142. Mishnah, Yevamot, 7.3, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •discourses of divine law •discourses of divine law, in greco-roman sources •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 12, 293, 305

7.3. "בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַּתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר, שֶׁהָעֻבָּר פּוֹסֵל וְאֵינוֹ מַאֲכִיל, דִּבְרֵי רַבִּי יוֹסֵי. אָמְרוּ לוֹ, מֵאַחַר שֶׁהֵעַדְתָּ לָנוּ עַל בַּת יִשְׂרָאֵל לְכֹהֵן, אַף בַּת כֹּהֵן לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר: \n", 10.1. "הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ בָּא בַעְלָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. וְאֵין לָהּ כְּתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסְלָה מִן הַכְּהֻנָּה, וּבַת לֵוִי מִן הַמַּעֲשֵׂר, וּבַת כֹּהֵן מִן הַתְּרוּמָה. וְאֵין יוֹרְשִׁים שֶׁל זֶה וְיוֹרְשִׁים שֶׁל זֶה יוֹרְשִׁים אֶת כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. רַבִּי יוֹסֵי אוֹמֵר, כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן. רַבִּי אֶלְעָזָר אוֹמֵר, הָרִאשׁוֹן זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וְרַבִּי שִׁמְעוֹן אוֹמֵר, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ מֵאָחִיו שֶׁל רִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, וְאֵין הַוָּלָד מִמֶּנּוּ מַמְזֵר. וְאִם נִסֵּת שֶׁלֹּא בִרְשׁוּת, מֻתֶּרֶת לַחֲזֹר לוֹ: \n",

7.3. "If the daughter of an Israelite was married to a priest who died and left her pregt, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregt her slaves may not eat terumah because of the share of the fetus!", 10.1. "A woman whose husband had gone to a country beyond the sea and they came and told her, “Your husband died”, married, and then her husband returned: She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. Rabbi Yose said: her ketubah remains a charge upon the estate of her first husband. Rabbi Elazar said: the first husband is entitled to whatever she may find, and what she makes with her hands, and also has the right to invalidate her vows. Rabbi Shimon said: intercourse or halitzah with the brother of the first husband exempts her rival, and the child from him is not a bastard. If she married without an authorization, she may return to him.",

143. Mishnah, Taanit, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 173

1.1. "מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ. הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָּה מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל, אֶלָּא לְהַזְכִּיר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָמַר לוֹ, אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר: \n",

1.1. "From when do they mention the powers of [bringing] rain? Rabbi Eliezer says: from the first day of the Festival [of Sukkot]. Rabbi Joshua says: on the last day of the Festival [of Sukkot]. Rabbi Joshua said to him: Since rain on the Festival is nothing but a sign of [God’s] curse why should he mention it? Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.",

144. Mishnah, Sanhedrin, 8.1-8.2, 8.4-8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 315, 316

8.1. "בֵּן סוֹרֵר וּמוֹרֶה, מֵאֵימָתַי נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת וְעַד שֶׁיַּקִּיף זָקָן, הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה, שֶׁנֶּאֱמַר (דברים כא), כִּי יִהְיֶה לְאִישׁ בֵּן, בֵּן וְלֹא בַת, בֵּן וְלֹא אִישׁ. הַקָּטָן פָּטוּר, שֶׁלֹּא בָא לִכְלָל מִצְוֹת: \n", 8.2. "מֵאֵימָתַי חַיָּב, מִשֶּׁיֹּאכַל טַרְטֵימַר בָּשָׂר וְיִשְׁתֶּה חֲצִי לֹג יַיִן הָאִיטַלְקִי. רַבִּי יוֹסֵי אוֹמֵר, מָנֶה בָּשָׂר וְלֹג יָיִן. אָכַל בַּחֲבוּרַת מִצְוָה, אָכַל בְּעִבּוּר הַחֹדֶשׁ, אָכַל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, אָכַל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים, אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, אָכַל דָּבָר שֶׁהוּא מִצְוָה וְדָבָר שֶׁהוּא עֲבֵרָה, אָכַל כָּל מַאֲכָל וְלֹא אָכַל בָּשָׂר, שָׁתָה כָל מַשְׁקֶה וְלֹא שָׁתָה יַיִן, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיֹּאכַל בָּשָׂר וְיִשְׁתֶּה יַיִן, שֶׁנֶּאֱמַר (דברים כא) זוֹלֵל וְסֹבֵא. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר (משלי כג) אַל תְּהִי בְסֹבְאֵי יָיִן בְּזֹלְלֵי בָשָׂר לָמוֹ: \n", 8.4. "הָיָה אָבִיו רוֹצֶה וְאִמּוֹ אֵינָהּ רוֹצָה, אָבִיו אֵינוֹ רוֹצֶה וְאִמּוֹ רוֹצָה, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיְּהוּ שְׁנֵיהֶם רוֹצִים. רַבִּי יְהוּדָה אוֹמֵר, אִם לֹא הָיְתָה אִמּוֹ רְאוּיָה לְאָבִיו, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה. הָיָה אֶחָד מֵהֶם גִּדֵּם אוֹ חִגֵּר אוֹ אִלֵּם אוֹ סוּמָא אוֹ חֵרֵשׁ, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, שֶׁנֶּאֱמַר (דברים כא) וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, וְלֹא גִדְּמִין. וְהוֹצִיאוּ אֹתוֹ, וְלֹא חִגְּרִין. וְאָמְרוּ, וְלֹא אִלְּמִין. בְּנֵנוּ זֶה, וְלֹא סוּמִין. אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ, וְלֹא חֵרְשִׁין. מַתְרִין בּוֹ בִּפְנֵי שְׁלֹשָׁה וּמַלְקִין אוֹתוֹ. חָזַר וְקִלְקֵל, נִדּוֹן בְּעֶשְׂרִים וּשְׁלֹשָׁה. וְאֵינוֹ נִסְקָל עַד שֶׁיְּהוּ שָׁם שְׁלֹשָׁה הָרִאשׁוֹנִים, שֶׁנֶּאֱמַר (שם) בְּנֵנוּ זֶה, זֶהוּ שֶׁלָּקָה בִּפְנֵיכֶם. בָּרַח עַד שֶׁלֹּא נִגְמַר דִּינוֹ וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, פָּטוּר. וְאִם מִשֶּׁנִּגְמַר דִּינוֹ בָּרַח וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, חַיָּב: \n", 8.5. "בֵּן סוֹרֵר וּמוֹרֶה נִדּוֹן עַל שֵׁם סוֹפוֹ, יָמוּת זַכַּאי וְאַל יָמוּת חַיָּב, שֶׁמִּיתָתָן שֶׁל רְשָׁעִים הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. יַיִן וְשֵׁנָה לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. פִּזּוּר לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. כִּנּוּס לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם. שֶׁקֶט לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם: \n",

8.1. "A wayward and rebellious son: at what age does he become liable [to be stoned]? From the time that he produces two hairs until the beard is full by which is meant the hair of the genitals, not that of the face, but the Sages used euphemisms , for it says, “If a man has a son” (Deut. 21:18) a son, but not a daughter; ‘a son’, but not an adult man. The minor is exempt, since he does not come within the scope of the commandments.", 8.2. "When does he become liable [to be stoned]? Once he has eaten a tartemar of meat and drunk half a log of wine. Rabbi Yose said: “A maneh of meat and a log of wine. If he ate it in a company [celebrating] a religious act; or at a gathering for the purpose of intercalating the month; if he ate the second tithe in Jerusalem; if he ate the carrion or terefoth (meat that was not slaughtered in a kosher fashion), abominable and creeping things, or untithed produce, or the first tithe from which terumah had not been separated, or unredeemed second tithe, or unredeemed sacred food; if his eating involved a religious act or a transgression; if he ate any food but did not eat meat or drank any drink but did not drink wine, he does not become a ‘stubborn and rebellious son, unless he eats meat and drinks wine, for it is written, “This our son is stubborn and rebellious, he will not obey our voice;] he is a glutton and a drunkard” (Deut. 21:20). Although there is no clear proof for this, there is at least a hint, as it is says, “Do not be among wine drinkers, among gluttonous meat eaters of flesh (Proverbs 23:20).", 8.4. "If his father wants [to have him punished], but not his mother; or his father does not want [to have him punished] but his mother does, he is not treated as a ‘wayward a rebellious son’, unless they both desire it. Rabbi Judah said: “If his mother is not fit for his father, he does not become a ‘wayward and rebellious son”. If one of them [his father or his mother] had a hand cut off, or was lame, mute, blind or deaf, he cannot become a “wayward and rebellious son”, because it says “his father and mother shall take hold of him” (Deut. 21:19) not those with a hand cut off; “and bring him out”, not lame parents; “and they shall say”, and not mute parents; “this our son”, and not blind parents; “he will not obey our voice” (Deut. 21:20), and not deaf parents. He is warned in the presence of three and beaten. If he transgresses again after this, he is tried by a court of twenty three. He cannot be sentenced to stoning unless the first three are present, because it says, “this our son” (Deut. 21:20), [implying], this one who was whipped in your presence. If he [the rebellious son] fled before his trial was completed, and then his pubic hair grew in fully, he is free. But if he fled after his trial was completed, and then his pubic hair grew in fully, he remains liable.", 8.5. "A “wayward and rebellious son” is judged on account of his outcome: let him die innocent and let him not die guilty. For the death of the wicked benefits themselves and the world; [and the death] of the righteous, injures themselves and the world d. Wine and sleep of the wicked benefit themselves and the world; of the righteous, injure themselves and the world The scattering of the wicked benefits themselves and the world; of the righteous, injures themselves and the world. The assembling of the wicked injures themselves and the world; of the righteous, benefits themselves and the world. The tranquillity of the wicked injures themselves and the world; of the righteous, benefits themselves and the world.",

145. Mishnah, Rosh Hashanah, 4.1, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 302, 304

4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n",

4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].",

146. Mishnah, Maaser Sheni, 5.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 177

5.15. "יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיוֹת הַמַּעֲשֵׂר. אַף הוּא בִּטֵּל אֶת הַמְעוֹרְרִים, וְאֶת הַנּוֹקְפִים. וְעַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלָיִם, וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמָאי: \n",

147. Mishnah, Hulin, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 333

7.6. "נוֹהֵג בִּטְהוֹרָה, וְאֵינוֹ נוֹהֵג בִּטְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּטְמֵאָה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִבְּנֵי יַעֲקֹב נֶאֱסַר גִּיד הַנָּשֶׁה, וַעֲדַיִן בְּהֵמָה טְמֵאָה מֻתֶּרֶת לָהֶן. אָמְרוּ לוֹ, בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ: \n",

7.6. "It applies to clean animals but not to unclean. Rabbi Judah says, even to unclean animals. Rabbi Judah said: was not the sciatic nerve prohibited from the time of the sons of Jacob, and at that time unclean animals were still permitted to them? They replied, this law was ordained at Sinai but was written in its proper place.",

148. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n",

2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.",

149. Mishnah, Gittin, 4.2-4.3, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294, 299, 305

4.2. "בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, מִפְּנֵי תִקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ. וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב, אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ, אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֵּשׁ לָהּ, מִפְּנֵי תִקּוּן הָעוֹלָם: \n", 4.3. "אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: \n", 8.5. "כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n",

4.2. "Originally, a husband would bring together a court wherever he was and annul the get. Rabban Gamaliel the Elder established that this should not be done, because of “tikkun olam”. Originally the husband would change his name, or his wife’s name, or the name of his town or of his wife’s town. Rabban Gamaliel the Elder established that he should write, “The man so-and-so or any name that he has,”; “the woman so-and-so or any name that she has,” because of “tikkun olam.”", 4.3. "A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.", 8.5. "If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.",

150. Mishnah, Berachot, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine, torah/law Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100

2.1. "הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם: \n",

2.1. "If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.",

151. Mishnah, Bava Batra, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 295

8.5. הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב.

8.5. "If a man says, “So and so, my firstborn son, shall not receive a double portion”, or “So and so, my son, shall not inherit with his brothers”, he has said nothing, for he has made a condition contrary to what is written in the Torah. If a man apportioned his property to his sons by word of mouth, and gave much to one and little to another, or made them equal to the firstborn, his words are valid. But if he had said [that it should be so] “by inheritance”, he has said nothing. If he had written down, whether at the beginning or in the middle or at the end [of his will] that it should be as a gift, his words are valid. If a man said, “So and so a man shall inherit from me” and he has a daughter; or “My daughter shall inherit from me”, and he has a son, he has said nothing, for he has made a condition contrary to what is written in the Torah. Rabbi Joha ben Baroka says: “If he said [that so and so shall inherit from me] of one that was qualified to inherit from him, his words are valid, but if of one that was not qualified to inherit from him his words do not remain valid.” If a man wrote away his property to others and passed over his sons, what he has done is done, but the Sages are not comfortable with it. Rabban Shimon ben Gamaliel says: “If has sons did not behave properly, it should be counted to his credit.”",

152. Josephus Flavius, Against Apion, 1.165, 1.183-1.205, 1.279, 2.25, 2.43, 2.156, 2.161, 2.225-2.231 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine law, in plato’s laws •law, divine •divine law, josephus’ ambivalence towards •laws, divine origin claimed for •divine law, as standard for evaluating human law Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 538; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 79; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 162, 189; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 51, 118, 120

1.165. After which he adds thus:—“This he did and said in imitation of the doctrines of the Jews and Thracians, which he transferred into his own philosophy.” For it is very truly affirmed of this Pythagoras, that he took a great many of the laws of the Jews into his own philosophy. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.184. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history: 1.185. for when he had set down this olympiad, he says farther, that “on this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza.” Now it is agreed by all that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.190. Moreover, Hecateus declares again, “what regard we have for our laws, and that we resolve to endure any thing rather than transgress them, because we think it right for us to do so.” 1.191. Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.” 1.192. Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.” 1.193. He adds farther, that “when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all; but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness.” He adds, farther, that “these men deserve to be admired on that account.” 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.196. The same man describes our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner:— 1.197. “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 1.200. Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— 1.201. “As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skilful archer that was either among the Greeks or barbarians. 1.202. Now this man, as people were in great numbers passing along the road, and a certain augur was observing an augury by a bird, and requiring them all to stand still, inquired what they staid for. 1.203. Hereupon the augur showed him the bird from whence he took his augury, and told him that if the bird staid where he was, they ought all to stand still; but that if he got up, and flew onward, they must go forward; but that if he flew backward, they must retire again. Mosollam made no reply, but drew his bow, and shot at the bird, and hit him, and killed him; 1.204. and as the augur and some others were very angry, and wished imprecations upon him, he answered them thus:—Why are you so mad as to take this most unhappy bird into your hands? for how can this bird give us any true information concerning our march, which could not foresee how to save himself? for had he been able to foreknow what was future, he would not have come to this place, but would have been afraid lest Mosollam the Jew would shoot at him, and kill him.” 1.205. But of Hecateus’s testimonies we have said enough; for as to such as desire to know more of them, they may easily obtain them from his book itself. However, I shall not think it too much for me to name Agatharchides, as having made mention of us Jews, though in way of derision at our simplicity, as he supposes it to be; 1.279. 31. It now remains that I debate with Manetho about Moses. Now the Egyptians acknowledge him to have been a wonderful, and a divine person; nay they would willingly lay claim to him themselves, though after a most abusive and incredible manner; and pretend that he was of Heliopolis, and one of the priests of that place, and was ejected out of it among the rest, on account of his leprosy; 2.25. However, our admirable author Apion hath before told us, that “they came to Judea in six days’ time;” and again, that “Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews.” But then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? 2.43. for, as Hecateus says concerning us, “Alexander honored our nation to such a degree that, for the equity and the fidelity which the Jews exhibited to him, he permitted them to hold the country of Samaria free from tribute. 2.156. but for our legislator, who was of so much greater antiquity than the rest (as even those that speak against us upon all occasions do always confess), he exhibited himself to the people as their best governor and counsellor, and included in his legislation the entire conduct of their lives, and prevailed with them to receive it, and brought it so to pass, that those that were made acquainted with his laws did most carefully observe them. /p 2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; 2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies, 2.230. while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. /p

153. New Testament, 1 Thessalonians, 1.6, 1.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321

1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,

1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,

154. New Testament, 2 Corinthians, 4.2, 12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 278, 321

4.2. ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ. 12.21. μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν.

155. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195

156. Tosefta, Sotah, 13.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 177, 178

13.9. "מעוררין אלו הלוים [שאומר] על הדוכן (תהילים מד) עורה למה תישן ה' [וגו'] אמר להן ר' יוחנן בן זכאי וכי יש שינה לפניו והלא כבר נאמר (תהילים קכא) הנה לא ינום ולא יישן אלא כל זמן שישראל שרוין בצער ועובדי כוכבים [שרוין בשלוה כביכול] עורה למה תישן נוקפין אלו [שמכין את העגל] בין קרניו כדרך שעושין לעבודת כוכבים אמר להם יוחנן [כהן גדול] עד מתי אתם מאכילין [את המזבח טריפות].",

157. Tosefta, Taanit, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine, torah/law Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100

158. Tosefta, Kippurim, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148

4.5. "מי שאחזו בולמוס מאכילין אותו הקל הקל כיצד היו לפניו טבל ושביעית מאכילין אותו שביעית טבל ונבלה מאכילין אותו נבלה [נבלה] ותרומה מאכילין אותו תרומה תרומה ושביעית מאכילין אותו שביעית עד שיאורו עיניו מניין היו יודעין שיאורו עיניו כדי שיכיר בין יפה לרע.",

159. Tacitus, Histories, 5.3-5.4, 5.3.1, 5.4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine law, josephus’ ambivalence towards •laws, divine origin claimed for Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 538; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 112, 118, 120

5.3. Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven.

160. Seneca The Younger, Letters, 14.90.5-14.90.6, 83.24-83.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine law, in stories about lawgivers •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 44, 57

122. admittat illas genitor in caelum manus.

161. Tosefta, Sanhedrin, 11.6, 14.1-14.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 316, 317

14.1. "עיר הנדחת לא היתה ולא עתידה להיות ולא נכתבה אלא לומר דרוש וטול שכר ר\"ש בר רבי אלעזר אומר אין עושין ג' עיירות הנדחות בא\"י אבל עושין אחת או ב' ר\"ש אומר אף שתים לא יעשו אלא אחת ביהודה ואחת בגליל ובסמוך לספר אפי' אחת לא יעשו כדי שלא יפוצו נכרים ויחריבו את א\"י כשהוא קול וביזתן והעיר מותרת כשהן בסייף וביזתן והעיר מותרת אם שהו שלשים יום הן בסייף וביזתן והעיר אסורה לא שהו שלשים יום הן בסייף וביזתן והעיר מותרת לעולם מדיח בסקילה וביזתן והעיר אסורה הדיחוה נשים ולא אנשים קטנים ולא גדולים יכול תהא עיר הנדחת ת\"ל (דברים י״ג:י״ד) את יושבי עירם אחר יושבי עירם מהלך הדבר ואין הדבר מהלך אחר כל אלו יכול אפילו נתכנסו לתוכה גרים ועבדים משוחררין תהא נעשית עיר הנדחת תלמוד לומר (שם) את יושבי עירם אחר יושבי עירם הדבר מהלך ואין הדבר מהלך אחר כל אלו קטני בני אנשי עיר הנדחת שהודחו עמה אין נהרגין רבי אליעזר אומר נהרגין אמר ליה רבי עקיבה מה אני מקיים (דברים י״ח:ט׳) ונתן לך רחמים ורחמך והרבך אם לרחם על הגדולים הרי כבר נאמר (דברים ט״ז:ה׳) הכה תכה אם לרחם על בהמתן הרי כבר נאמר (שם) ואת בהמתה לפי חרב מה אני מקיים ונתן לך רחמים אלו קטנים שבתוכה רבי אליעזר אומר אף גדולים אין נהרגין אלא על פי עדים והתראה מה אני מקיים ונתן לך רחמים וגו' שמא יאמרו ב\"ד הרי אנו עושין עיר הנדחת ולמחר יהו אחיהן וקרוביהם קושרים שנאה בלבם עלינו אלא כך אמר המקום הרי אני ממלא אותן רחמים ומטיל אני אהבתי בלבם כלומר שאין בלבנו עליכם דין אמת דנתם ולא מתאבלין אלא אוננין שאין אנינות אלא בלב נכסים של צדיקים שבתוכה אובדין ושבחוצה לה פליטין ושל רשעים בין מתוכה ובין מחוצה לה אובדין רבי אליעזר אומר מוכיח בדבר לוט שלא היה בסדום אלא מפני נכסיו אף הוא יצא וידיו על ראשו שנאמר (בראשית י״ט:כ״ב) מהר המלט שמה דייך שתמלט את נפשך אמר רבי שמעון מפני מה אמרו נכסי צדיקים שבתוכה אובדין מפני שגרמו לצדיקים לדור בין הרשעים והרי דברים קל וחומר ומה אם נכסים שאינם לא רואין ולא שומעין ולא מדברים על שגרמו לצדיקים לדור בין הרשעים אמר הכתוב ישרפו המטה את חבירו מדרך חיים לדרך מות אעכ\"ו שיהא בשריפה.", 14.2. "קדשי מזבח ימותו וקדשי בדק הבית יפדו ר' שמעון אומר בהמתה פרט לבכורות ולמעשר שללה פרט לכסף הקדשות ולכסף מעשר שני מחובר לקרקע בין כך ובין כך מותר שנאמר תקבוץ פרט למחוברין בעיר אחרת בין כך ובין כך אסור ההורג את האדם והשורף את הכסות והמעקר את הבהמה רבי מאיר אומר את שדרכו לשפוך ישפך את שדרכו לשרוף ישרף לעקור יעקר אין ממיתין אותן ולא דוקרין לא בחצים ולא ברמחים ולא בראשו של חרב אלא בפיה שנאמר (דברים י״ג:י״ז-י״ח) לפי חרב והיתה תל עולם לא תבנה עוד לא תעשה אפי' גנות ופרדסים והיתה תל עולם שכבר היתה בימי יהושע ר' יוסי ור' יהושע בן קרחה אומרים הרי הוא אומר (יהושע ו׳:כ״ו) ארור האיש [לפני ה'] אשר יקום ובנה את העיר הזאת את יריחו וכי אין אנו יודעין שיריחו שמה אלא שלא יבנה אותה ויקרא את שמה כעיר אחרת שלא יבנה עיר אחרת ויקרא את שמה יריחו בבכורו ייסדנה וכן הוא אומר (מלכים א ט״ז:ל״ד) בימיו בנה חיאל בית האלי את יריחו והלא חיאל משל יהושפט ויריחו משל בנימין ולמה נתלה באחאב מלמד שתולין חובה בחייב כיוצא בו (שופטים י״ח:ל׳) ויהונתן בן גרשום בן מנשה וכי בן מנשה היה והלא בן משה היה ולמה נתלה דבר במנשה מלמד שתולין חובה בחייב (מלכים א ט״ז:ל״ד) באבירם בכורו יסדה ובשגוב צעירו הציב דלתיה באבירם בכורו לא היה לו ממה שילמד שגוב רשע היה לו ממה שילמוד הן בקשו לרבות את ממונם מנין שנשתלחה בהן מארה והיו מתמעטין והולכין תלמוד לומר (שם) כדבר ה' אשר דבר ביד יהושע בן נון רבי שמעון בן אלעזר אומר לא אותה בנה אלא אחרת בנה ומשנבנתה הותרה לישב בה וכן הוא אומר (מלכים ב ב׳:ה׳) ויגשו בני הנביאים אשר ביריחו אל אלישע שמא יאמרו ב\"ד הרי אנו עושין עיר הנדחת ומחריבין את ארץ ישראל אלא כשם ששמחה לפני המקום בקיומן של צדיקים כך שמחה לפני המקום באבודם של רשעים שנא' (משלי י״א:י׳) באבוד רשעים רנה עיר הנדחת ויושביה שיריה ופירותיה בימוס ומה שעליה מרקוליס ומה שעליו וכל דבר שחל עליו איסור ע\"ז כולן אסורין בהנאה.", 14.3. "זקן ממרא שהורה ועשה הורה ולא עשה פטור הורה על מנת לעשות אף על פי שלא עשה חייב.",

14.1. "A beguiled city has never existed and never will. Rather, it is written about in order to say \"examine and take a reward.\" Rabbi Shimon bar Rabbi Elazar says we don't make three beguiled cities in the Land of Israel, but we do make one or two. Rabbi Shimon says we don't even make two,rather only one in Judea and one in the Galilee. Nearby in the book, we don't even make one, in order that gentiles won't disperse and destroy the Land of Israel. The city is permitted if they spend thirty days in the swords and basins, and the city is forbidden. They did not spend thirty days in swords and basins, and the city is permitted to the world to wash them with stoning and bazan, and the city is forbidden to dispose of them. Women, and not small or large people, may be a city that is rejected (Deuteronomy 13:14), the inhabitants of their city after the inhabitants of their city. This is a move. After all this, even converts can be gathered into it, and the freed slaves shall become a city that is rejected by the Talmud, to say (there) the inhabitants of their city after the inhabitants of their city. (Deuteronomy 18: 9), and He gave you mercy and mercy and mercy. If you feel sorry for the great ones, it is already said (Deuteronomy 16: 5): \"Strike if you feel sorry for your death.\" According to the sword, what shall I keep? And I will give you these little riches in which Rabbi Eliezer says, Even great men shall not be killed except according to witnesses, and I will see what I am doing, and give you mercy. And I will love them in their hearts, which means that we have no truth in their hearts, and you do not complain, but rather onenin that there is no selfishness, but in the heart of the assets of the righteous in which the Avdin Rabbi Eliezer says, \"Mochiach says concerning Lot, who was not in Sodom, but because of his possessions. He also went out with his hands on his head as it is stated:\" From Hamlet, you have put enough to save your soul. \"Rabbi Shimon said: Because of what the assets of the righteous in which Ovedine said, because they caused the righteous to live among the wicked, and things are light and warm What if no assets other than heroin and Shumaen not talking about the generation that made righteous wicked Scripture said his fellow staff burn way of life through the die Aac\"o having to fire. (translation from Google).",

162. Tosefta, Avodah Zarah, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 332

8.4. "השוכר את הפועל לעשות חצי היום באיסור וחצי היום בהיתר ונתן כולן בכרך אחד כולן אסורות אלו בפני עצמן ואלו בפני עצמן ראשונות אסורות ושניות מותרות. השוכר את הפועל לעשות עמו מלאכה ולעתותי ערב אמר לו הולך לי את הלגין הזה במקום פלוני אע\"פ שאין ישראל רשאי לעשות כן שכרו מותר. השוכר את החמור לרכוב עליה ואמר לו תנה לי את הלגין הזה עליה אע\"פ שאין ישראל רשאי לעשות כן שכרו מותר. אומר אדם לחברו ולפועלו צאו ואכלו בדינר זה צאו ושתו בדינר זה ואינו חושש משם מעשרות ומשם שביעית ומשם יין נסך אבל אם אמר לו צא ואכול ככר ואני נותן דמיה צא ושתה רביעית ואני נותן את דמיה הרי זה חושש משום מעשרות ומשום שביעית ומשום יין נסך הנותן צמר לצבע עובד כוכבים לצבוע לו אינו חושש שמא צבעו בחומץ של יין נסך אם באו לבית חשבון אסור.",

163. Epictetus, Discourses, 2.20.10, 3.24.39 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 197

164. Dio Chrysostom, Orations, 76.1, 76.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •unwritten law, as eternal or divine Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 7, 89

76.1. Custom is a judgement common to those who use it, an unwritten law of tribe or city, a voluntary principle of justice, acceptable to all alike with reference of that same matters, an invention made, not by any human being, but rather by life and time. Therefore, while of the laws in general each obtains its power through having been approved one and for all, custom is constantly being subjected to scrutiny. Moreover, while no law will readily be chosen by everybody â for it is by the opinions of the majority that it is ratified â yet a custom could not come into being if not accepted by all. Again, while law by threats and violence maintains its mastery, it is only when we are persuaded by our customs that we deem them excellent and advantageous. 76.4. Again, some laws have not been clearly written, and they are often warped and twisted by the eloquence of the orators; but our customs are never ambiguous or crooked, and oratory could not get the upper hand with them. Also the laws must be kept constantly in mind if we are to abide by them; whereas a custom men cannot forget, even if they would; for such is its nature that it is constantly reminding them. And, speaking generally, while one might say that the laws create a polity of slaves, our customs, on the contrary, create a polity of free men. For the laws inflict punishment upon men's bodies; but when a custom is violated, the consequent penalty has always been disgrace. Therefore the one is a law for bad persons, the other for good persons. Indeed, if all men were good, evidently we should have no need of the written laws. Furthermore, although our kings are above the laws and do many things in violation of them, even they follow the customs.

165. Anon., Sifre Numbers, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 332

166. Anon., Sifre Deuteronomy, 113, 306, 343, 41, 59, 94, 33 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 306

167. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan

168. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 313

169. Palestinian Talmud, Bava Qamma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

170. Clement of Alexandria, Miscellanies, 5.14.123-5.14.124 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine law, in stories about lawgivers •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 131; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 44

171. Clement of Alexandria, Exhortation To The Greeks, 1.2.3-1.2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 133

172. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan

173. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

174. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 290

175. Palestinian Talmud, Taanit, 2.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 174

176. Marcus Aurelius Emperor of Rome, Meditations, 5.1, 6.44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law divine/mosaic/jewish •cicero, on stoic divine law theory •discourses of divine law, in greco-roman sources •divine law, and cosmopolitanism Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 61

177. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan

178. Palestinian Talmud, Berachot, 9.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245

179. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan

180. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

181. Tertullian, On The Crown, 274-275 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 8

182. Anon., Genesis Rabba, 16.5-16.6, 16.16, 95.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •divine, torah/law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 332; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 48

16.5. וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם וגו' (בראשית ב, טו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר עִלָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם וגו'. רַבִּי נְחֶמְיָה אָמַר פִּתָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה' וגו'. וַיַּנִּחֵהוּ, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר הִנִּיחַ לוֹ וְהֵגֵן עָלָיו וְעִדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. רַבִּי בֶּרֶכְיָה אָמַר לְהַנִּיחוֹ וּלְהָגֵן עָלָיו וּלְעַדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. וַיַּנִּחֵהוּ, נָתַן לוֹ מִצְוַת שַׁבָּת, כְּמָה דְאַתְּ אָמַר (שמות כ, יא): וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. לְעָבְדָהּ, (שמות כ, ט): שֵׁשֶׁת יָמִים תַּעֲבֹד. וּלְשָׁמְרָהּ, (דברים ה, יב): שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. דָּבָר אַחֵר לְעָבְדָהּ וּלְשָׁמְרָהּ, אֵלּוּ הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (שמות ג, יב): תַּעַבְדוּן אֶת הָאֱלֹהִים, וּכְתִיב (במדבר כח, ב): תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ. 16.6. וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל (בראשית ב, טז), רַבִּי לֵוִי אָמַר צִוָּהוּ עַל שֵׁשׁ מִצְווֹת, וַיְצַו, עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', עַל בִּרְכַּת הַשֵּׁם, כְּמָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה'. אֱלֹהִים, אֵלּוּ הַדַּיָּנִין, שֶׁנֶּאֱמַר (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. עַל הָאָדָם, זוֹ שְׁפִיכַת דָּמִים, שֶׁנֶּאֱמַר (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם. לֵאמֹר, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וגו'. מִכֹּל עֵץ הַגָּן אָכֹל, צִוָּהוּ עַל הַגָּזֵל. רַבָּנָן פָּתְרִין לֵיהּ כָּל עִנְיָנָא, וַיְצַו ה' אֱלֹהִים, רַחֲמָן אֲנִי וְדַיָּן אֲנִי לְהִפָּרַע. אֱלֹהִים, אָמַר לוֹ אֱלֹהִים אֲנִי, נְהֹג בִּי כֵּאלוֹהַּ, שֶׁלֹא תְקַלְּלֵנִי, כְּמָה דִכְתִיב: אֱלֹהִים לֹא תְקַלֵּל. גִּלּוּי עֲרָיוֹת מִנַּיִן (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכָר, וְלֹא בִּבְהֵמָה. אָכֹל תֹּאכֵל, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין מָתַי יִתְכַּשֵּׁר לַאֲכִילָה מִשֶּׁתִּשָּׁחֵט, רָמַז לוֹ עַל אֵבָר מִן הַחַי. מוֹת תָּמוּת, מִיתָה לְאָדָם, מִיתָה לְחַוָּה, מִיתָה לוֹ, מִיתָה לְתוֹלְדוֹתָיו. 95.3. דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה':

183. Gaius, Instiutiones, 1.1.9, 1.93-1.94, 3.19-3.20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •discourses of divine law, in greco-roman sources •human law, as opposed to divine law •legal concepts, divine law and natural law •natural law and divine law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 81, 82; Hayes (2022), The Literature of the Sages: A Re-Visioning, 360

184. Anon., Deuteronomy Rabbah, 11, 178, 9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 306

185. Anon., Leviticus Rabba, 35.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 312

35.3. אָמַר רַבִּי אֶלְעָזָר בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם גּוֹזֵר גְּזֵרָה, אִם רָצָה לְקַיְמָהּ הֲרֵי הוּא מְקַיְמָהּ וְאִם לָאו סוֹף שֶׁמְקַיְמָהּ עַל יְדֵי אֲחֵרִים, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא גּוֹזֵר גְּזֵרָה הוּא מְקַיְמָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי ה', אֲנִי הוּא שֶׁקִּיַּמְתִּי מִצְוַת עֲמִידַת זָקֵן תְּחִלָּה, אִם בְּחֻקֹּתַי תֵּלֵכוּ.

35.3. "Rabbi Elazar said: In the way the world functions, a king of flesh and blood decrees a decree; if he wants to fulfill it, then he fulfills it, if he doesn’t [want to], ultimately it will be fulfilled by others. But the Blessed One is not like this, rather, if God decrees a decree, God will fulfill it first, as it says in the verse: (Leviticus 19:32) “You shall rise up before the hoary (greyish white) head, and honor the face of the old, and you shall fear your God: I am the LORD.” I fulfilled the commandment of standing up for the old first, “If you will walk in My statutes.” ",

186. Tertullian, Apology, 1.3, 19.5, 30.4, 32.2, 45.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 85

1.3. alicuius conscientiae, nolentes audire quod auditum damnare non possint. 19.5. 30.4. orbem quietum, quaecunque hominis et Caesaris vota sunt, 32.2. imperatoribus, qui gentibus illos praefecit. 45.4.

187. Apuleius, On Plato, 1.8-1.9, 1.11-1.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fate, as divine law Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 151, 197, 198, 199

188. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 174

16a. למתבייש מאחרים והיכא מנח להו אמר רבי יצחק במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבילי ציון לתת להם פאר תחת אפר:,רחוב תיבה ושקים אפר אפר קבורה ומוריה סימן: למה יוצאין לרחוב ר' חייא בר אבא אמר לומר זעקנו בצנעא ולא נענינו נבזה עצמנו בפרהסיא,ריש לקיש אמר גלינו גלותינו מכפרת עלינו מאי בינייהו איכא בינייהו דגלי מבי כנישתא לבי כנישתא,ולמה מוציאין את התיבה לרחובה של עיר אמר ר' יהושע בן לוי לומר כלי צנוע היה לנו ונתבזה בעוונינו,ולמה מתכסין בשקים אמר ר' חייא בר אבא לומר הרי אנו חשובין כבהמה ולמה נותנין אפר מקלה על גבי תיבה אמר רבי יהודה בן פזי כלומר (תהלים צא, טו) עמו אנכי בצרה ריש לקיש אמר (ישעיהו סג, ט) בכל צרתם לו צר אמר ר' זירא מריש כי הוה חזינא להו לרבנן דיהבי אפר מקלה על גבי תיבה מזדעזע לי כוליה גופאי,ולמה נותנין אפר בראש כל אחד ואחד פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כאפר וחד אמר כדי שיזכור לנו אפרו של יצחק מאי בינייהו איכא בינייהו עפר סתם,למה יוצאין לבית הקברות פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כמתים וחד אמר כדי שיבקשו עלינו מתים רחמים מאי בינייהו איכא בינייהו קברי עכו"ם,מאי (דברי הימים ב ג, א) הר המוריה פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הר שיצא ממנו הוראה לישראל וחד אמר הר שיצא ממנו מורא לעובדי כוכבים:,הזקן שבהן אומר לפניהן דברי כבושין: ת"ר אם יש זקן אומר זקן ואם לאו אומר חכם ואם לאו אומר אדם של צורה אטו זקן דקאמרי אף על גב דלאו חכם הוא אמר אביי הכי קאמר אם יש זקן והוא חכם אומר זקן והוא חכם ואם לאו אומר חכם ואם לאו אומר אדם של צורה,אחינו לא שק ותענית גורמים אלא תשובה ומעשים טובים גורמים שכן מצינו באנשי נינוה שלא נאמר בהם וירא האלהים את שקם ואת תעניתם אלא (יונה ג, י) וירא האלהים את מעשיהם כי שבו מדרכם הרעה,(יונה ג, ח) ויתכסו שקים האדם והבהמה מאי הוו עבדי אסרא הבהמות לחוד ואת הוולדות לחוד אמרו לפניו רבונו של עולם אם אין אתה מרחם עלינו אין אנו מרחמים על אלו,(יונה ג, ח) ויקראו אל אלהים בחזקה מאי אמור אמרו לפניו רבונו של עולם עלוב ושאינו עלוב צדיק ורשע מי נדחה מפני מי,(יונה ג, ח) וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם מאי ומן החמס אשר בכפיהם אמר שמואל אפילו גזל מריש ובנאו בבירה מקעקע כל הבירה כולה ומחזיר מריש לבעליו,אמר רב אדא בר אהבה אדם שיש בידו עבירה ומתודה ואינו חוזר בה למה הוא דומה לאדם שתופס שרץ בידו שאפי' טובל בכל מימות שבעולם לא עלתה לו טבילה זרקו מידו כיון שטבל בארבעים סאה מיד עלתה לו טבילה,שנאמר (משלי כח, יג) ומודה ועוזב ירוחם ואומר (איכה ג, מא) נשא לבבינו אל כפים אל אל בשמים:,עמדו בתפלה מורידין לפני התיבה זקן כו': תנו רבנן עמדו בתפלה אע"פ שיש שם זקן וחכם אין מורידין לפני התיבה אלא אדם הרגיל (איזהו רגיל) ר' יהודה אומר מטופל ואין לו ויש לו יגיעה בשדה וביתו ריקם,ופרקו נאה ושפל ברך ומרוצה לעם ויש לו נעימה וקולו ערב ובקי לקרות בתורה ובנביאים ובכתובים ולשנות במדרש בהלכות ובאגדות ובקי בכל הברכות כולן ויהבו ביה רבנן עינייהו בר' יצחק בר אמי

16a. b one who is humiliated by others. /b Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: b And where /b exactly b are /b the ashes b placed /b upon their heads? b Rabbi Yitzḥak said: On the place /b of the b phylacteries /b of the head, b as it is stated: “To appoint to those who mourn in Zion, to give to them an ornament [ i pe’er /i ] instead of ashes” /b (Isaiah 61:3). This verse likens the placement of ashes on one’s head to an ornament, and the term i pe’er /i is traditionally interpreted as a reference to phylacteries.,§ The Gemara provides b a mnemonic /b device for the forthcoming statements. b Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. /b The Gemara asks: b Why do they go out to the square? Rabbi Ḥiyya bar Abba said: /b This is a symbolic action, as though b to say: We cried out in private /b inside the synagogue b and we were not answered. We will /b therefore b disgrace ourselves in public, /b so that our prayers will be heard., b Reish Lakish said /b that the move into the square symbolizes exile, as though they are saying: b We have been exiled; may our exile atone for us. /b The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that the practical difference between b them /b is in a case b where they are exiled, /b i.e., they move, b from /b one b synagogue to /b another b synagogue. /b According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi Ḥiyya bar Abba maintains that as the ritual is performed in private, it is insufficient.,The Gemara asks another question concerning the meaning of the ritual. b And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: /b This is done as though b to say: We had a modest vessel, /b which was always kept concealed, b but it has been /b publicly b exposed due to our transgressions. /b ,The Gemara further asks: b And why do they cover themselves in sackcloth? Rabbi Ḥiyya bar Abba said: /b This is as though b to say: We are considered /b before You b like animals, /b which are likewise covered with hide. b And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: /b This is b as though to say /b in God’s name: b “I will be with him in trouble” /b (Psalms 91:15). b Reish Lakish said /b that the same idea can be derived from a different verse: b “In all their affliction, He was afflicted” /b (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. b Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled /b from the intensity of the event., b And why do they place ashes upon the head of each and every /b individual? b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this /b matter. b One said /b that this is as though to say: b We are considered like ashes before You. And one said /b that these ashes are placed b in order to remind /b God of b the ashes of /b our forefather b Isaac, on our behalf. /b The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that the practical difference b between them /b is in a case where one placed b ordinary earth /b upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.,The Gemara further asks: b And why do they go out to the cemetery /b on a fast day? Again, b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this /b matter. b One said /b this is as though to say: b We are like the dead before You. And one said /b that one goes out to the cemetery b in order that /b the deceased will b request mercy on our behalf. /b The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers that the practical difference b between them /b concerns b graves of gentiles. /b If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.,§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. b What /b is the meaning of the name b Mount [ i Har /i ] Moriah, /b the Temple Mount? b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree /b with regard to b this /b matter. b One said /b that the name alludes to the Great Sanhedrin that convened there, as it is the b mountain from which instruction [ i hora’a /i ] went out to the Jewish people. And one said /b that it is the b mountain from which fear [ i mora /i ] went out to the nations of the world, /b as this place signifies God’s choice of the Jewish people.,§ The mishna taught: b The eldest of /b the community b says to them statements of reproof. The Sages taught /b in a i baraita /i : b If there is an elder, /b then b the elder says /b the admonition, b and if not, a Sage says /b the admonition. b And if not, a person of /b imposing b appearance says /b it. The Gemara asks: b Is that to say /b that the b elder /b of whom b we spoke /b is preferred to a scholar simply by virtue of his age, b even though he is not a scholar? Abaye said /b that b this is what /b the mishna b is saying: If there is an elder, and he is /b also b a scholar, /b this b elder scholar says /b the admonition. b And if not, /b even a young b scholar says /b the reproof. b And if /b there is b no /b scholar of any kind available, b a person of /b imposing b appearance says /b it.,What does he say? b Our brothers, /b it is b not sackcloth and fasting /b that b cause /b atonement for our sins. b Rather, repentance and good deeds /b will b cause /b our atonement. This is b as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, /b the verse states: b “And God saw their deeds, that they had turned from their evil way” /b (Jonah 3:10).,§ Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: b “But let them be covered with sackcloth, both man and beast” /b (Jonah 3:8). b What did they do? They confined the /b female b animals alone, and /b their b young alone, /b in a different place. b They /b then b said before /b God: b Master of the Universe, if You do not have mercy on us, we will not have mercy on these /b animals. Even if we are not worthy of Your mercy, these animals have not sinned.,It is further stated with regard to the people of Nineveh: b “And let them cry mightily to God” /b (Jonah 3:8). The Gemara asks: b What did they say /b that could be described as calling out “mightily”? The Gemara explains that b they said before /b God: b Master of the Universe, /b if there is a dispute between b a submissive one and an intractable one, /b or between b a righteous one and a wicked one, who must yield before whom? /b Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.,The verse states: b “And let them turn, every one from his evil way, and from the violence that is in their hands” /b (Jonah 3:8). b What is /b the meaning of the phrase b “and from the violence that is in their hands”? Shmuel said /b that the king of Nineveh proclaimed: b Even /b if b one stole a beam and built it into /b his b building, /b he must b tear down the entire building and return the beam to its owner. /b Although the Sages decreed that one need only pay ficial compensation in a case of this kind, these people wanted to repent completely by removing any remt of stolen property from their possession.,§ Similarly, b Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for /b his sin, b to what is he comparable? To a person who holds in his hand /b a dead b creeping animal, /b which renders one ritually impure by contact. b As /b in this situation, b even if he immerses in all the waters of the world, his immersion is ineffective for him, /b as long as the source of ritual impurity remains in his hand. However, if he has b thrown /b the animal b from his hand, once he has immersed in /b a ritual bath of b forty i se’a /i , the immersion is immediately effective for him. /b , b As it is stated: /b “He who covers his transgressions shall not prosper, b but whoever confesses and forsakes them shall obtain mercy” /b (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. b And it states /b elsewhere: b “Let us lift up our heart with our hands to God in Heaven” /b (Lamentations 3:41), which likewise indicates that it is not enough to lift one’s hands in prayer; rather, one must also raise his heart and return to God.,§ The mishna teaches: b They stood for prayer, /b and the congregation appoints b an elder. The Sages taught /b in a i baraita /i : b They stood for prayer, /b and b even if there is /b a man b there who is elderly and a scholar, they /b appoint b to descend before the ark /b as prayer leader b only a person who is accustomed /b to lead in prayer. Who is considered an accustomed prayer leader in this sense? b Rabbi Yehuda says: /b One who has ficially b dependent /b children b but he does not have /b the means to support them, b and he has /b no choice but to b toil in the field, and whose house is empty, /b and who will therefore pray for rain with great devotion.,Rabbi Yehuda continues with his depiction of the worthy prayer leader. b And his youth was becoming, and /b he is b humble and accepted by the people, /b as he is likable. b And /b furthermore, he must be b familiar with songs and his voice pleasant, and /b he is b expert in reading the Torah, the Prophets, and the Writings, and /b he knows how b to study midrash, i halakha /i , and i aggada /i . And /b finally, he must be b expert in all of the blessings. /b Clearly, it is hard to find someone with all these qualities. b And /b the Gemara relates that when this worthy person was described, those b Sages /b present b turned their eyes toward Rav Yitzḥak bar Ami, /b who possessed all of these virtues.

189. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

35b. כאן לאחר ברכה,א"ר חנינא בר פפא כל הנהנה מן העוה"ז בלא ברכה כאילו גוזל להקב"ה וכנסת ישראל שנא' (משלי כח, כד) גוזל אביו ואמו ואומר אין פשע חבר הוא לאיש משחית ואין אביו אלא הקב"ה שנא' (דברים לב, ו) הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנא' (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך,מאי חבר הוא לאיש משחית א"ר חנינא בר פפא חבר הוא לירבעם בן נבט שהשחית את ישראל לאביהם שבשמים:,ר' חנינא בר פפא רמי כתיב (הושע ב, יא) ולקחתי דגני בעתו וגו' וכתיב (דברים יא, יד) ואספת דגנך וגו',ל"ק כאן בזמן שישראל עושין רצונו של מקום כאן בזמן שאין ישראל עושין רצונו של מקום,ת"ר ואספת דגנך מה ת"ל לפי שנא' (יהושע א, ח) לא ימוש ספר התורה הזה מפיך יכול דברים ככתבן ת"ל ואספת דגנך הנהג בהן מנהג דרך ארץ דברי ר' ישמעאל,ר"ש בן יוחי אומר אפשר אדם חורש בשעת חרישה וזורע בשעת זריעה וקוצר בשעת קצירה ודש בשעת דישה וזורה בשעת הרוח תורה מה תהא עליה אלא בזמן שישראל עושין רצונו של מקום מלאכתן נעשית ע"י אחרים שנא' (ישעיהו סא, ה) ועמדו זרים ורעו צאנכם וגו' ובזמן שאין ישראל עושין רצונו של מקום מלאכתן נעשית ע"י עצמן שנא' (דברים יא, יד) ואספת דגנך ולא עוד אלא שמלאכת אחרים נעשית על ידן שנא' (דברים כח, מח) ועבדת את אויביך וגו',אמר אביי הרבה עשו כרבי ישמעאל ועלתה בידן כר' שמעון בן יוחי ולא עלתה בידן,א"ל רבא לרבנן במטותא מינייכו ביומי ניסן וביומי תשרי לא תתחזו קמאי כי היכי דלא תטרדו במזונייכו כולא שתא:,אמר רבה בר בר חנה א"ר יוחנן משום רבי יהודה בר' אלעאי בא וראה שלא כדורות הראשונים דורות האחרונים דורות הראשונים עשו תורתן קבע ומלאכתן עראי זו וזו נתקיימה בידן דורות האחרונים שעשו מלאכתן קבע ותורתן עראי זו וזו לא נתקיימה בידן,ואמר רבה בר בר חנה אר"י משום ר"י בר' אלעאי בא וראה שלא כדורות הראשונים דורות האחרונים דורות הראשונים היו מכניסין פירותיהן דרך טרקסמון כדי לחייבן במעשר דורות האחרונים מכניסין פירותיהן דרך גגות דרך חצרות דרך קרפיפות כדי לפטרן מן המעשר דא"ר ינאי אין הטבל מתחייב במעשר עד שיראה פני הבית שנא' (דברים כו, יג) בערתי הקדש מן הבית,ור' יוחנן אמר אפי' חצר קובעת שנא' (דברים כו, יב) ואכלו בשעריך ושבעו:,חוץ מן היין וכו': מאי שנא יין אילימא משום דאשתני לעלויא אשתני לברכה והרי שמן דאשתני לעלויא ולא אשתני לברכה דאמר רב יהודה אמר שמואל וכן א"ר יצחק א"ר יוחנן שמן זית מברכין עליו בפה"ע,אמרי התם משום דלא אפשר היכי נבריך נבריך בורא פרי הזית פירא גופיה זית אקרי,ונבריך עליה בורא פרי עץ זית אלא אמר מר זוטרא חמרא זיין משחא לא זיין,ומשחא לא זיין והתנן הנודר מן המזון מותר במים ובמלח והוינן בה מים ומלח הוא דלא אקרי מזון הא כל מילי אקרי מזון,נימא תיהוי תיובתא דרב ושמואל דאמרי אין מברכין בורא מיני מזונות אלא בה' המינין בלבד וא"ר הונא באומר כל הזן עלי,אלמא משחא זיין אלא חמרא סעיד ומשחא לא סעיד וחמרא מי סעיד והא רבא הוה שתי חמרי כל מעלי יומא דפסחא כי היכי דנגרריה ללביה וניכול מצה טפי טובא גריר פורתא סעיד,ומי סעיד כלל והכתיב (תהלים קד, טו) ויין ישמח לבב אנוש ולחם לבב אנוש יסעד וגו' נהמא הוא דסעיד חמרא לא סעיד אלא חמרא אית ביה תרתי סעיד ומשמח נהמא מסעד סעיד שמוחי לא משמח,אי הכי נבריך עליה שלש ברכות לא קבעי אינשי סעודתייהו עלויה,א"ל רב נחמן בר יצחק לרבא אי קבע עלויה סעודתיה מאי א"ל לכשיבא אליהו ויאמר אי הויא קביעותא השתא מיהא בטלה דעתו אצל כל אדם:,גופא אמר רב יהודה אמר שמואל וכן א"ר יצחק א"ר יוחנן שמן זית מברכין עליו בורא פרי העץ היכי דמי אילימא דקא שתי ליה (משתה) אוזוקי מזיק ליה דתניא השותה שמן של תרומה משלם את הקרן ואינו משלם את החומש הסך שמן של תרומה משלם את הקרן ומשלם את החומש,אלא דקא אכיל ליה על ידי פת אי הכי הויא ליה פת עיקר והוא טפל ותנן זה הכלל כל שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את הטפלה אלא דקא שתי ליה ע"י אניגרון דאמר רבה בר שמואל אניגרון מיא דסלקא אנסיגרון מיא

35b. and b here, /b where it says that He gave the earth to mankind refers to b after a blessing /b is recited., b Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer” /b (Proverbs 28:24). The phrase, b his father, refers to none other than God, as it is stated: “Is He not your Father Who created you, /b Who made you and established you” (Deuteronomy 32:6). The phrase b his mother refers to none other than the community of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” /b (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel., b What /b is the meaning of the continuation of the verse: b He is the companion of a destroyer? Rabbi Ḥanina bar Pappa said: /b He is b a companion of Jeroboam ben Nevat, who corrupted Israel before their Father in heaven /b by sinning and causing others to sin.,On a similar note, the Gemara cites that b Rabbi Ḥanina bar Pappa raised a contradiction: It is written, “I will take back My grain at its time /b and wine in its season” (Hosea 2:11), b and it is written: “And you shall gather your grain, /b your wine and your oil” (Deuteronomy 11:14). To whom does the grain belong: To God, or to the people?,The Gemara responds: This is b not difficult. Here, /b where God promises Israel that they will gather their grain, the verse refers to b a time when they perform God’s will. Here, /b where the verse indicates that the grain belongs to God, it refers to b a time when they do not perform God’s will, /b as then He will take back the grain, demonstrating that it belongs to Him., b The Sages taught: What /b is the meaning of that which b the verse states: “And you shall gather your grain”? Because it is stated: “This Torah shall not depart from your mouths, /b and you shall contemplate in it day and night” (Joshua 1:8), b I might /b have thought b that these matters are /b to be understood b as they are written; /b one is to literally spend his days immersed exclusively in Torah study. Therefore, b the verse states: “And you shall gather your grain, /b your wine and your oil,” b assume in their /b regard, b the way of the world; /b set aside time not only for Torah, but also for work. This is b the statement of Rabbi Yishmael. /b , b Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, /b as grain is separated from the chaff by means of the wind, and is constantly busy; b what will become of Torah? Rather, /b one must dedicate himself exclusively to Torah at the expense of other endeavors; as b when Israel performs God’s will, their work is performed by others, as it is stated: “And strangers will stand and feed your flocks, /b and foreigners will be your plowmen and your vinedressers” (Isaiah 61:5). b When Israel does not perform God’s will, their work is performed by them /b themselves, as it is stated: b “And you shall gather your grain.” Moreover, /b if Israel fails to perform God’s will, b others’ work will be performed by them, as it is stated: “You shall serve your enemy /b whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things” (Deuteronomy 28:48).,Summing up this dispute, b Abaye said: /b Although there is room for both opinions, b many have acted in accordance with /b the opinion of b Rabbi Yishmael, /b and combined working for a living and learning Torah, b and /b although they engaged in activities other than the study of Torah, b were successful /b in their Torah study. b Many have acted in accordance with /b the opinion of b Rabbi Shimon ben Yoḥai and were not successful /b in their Torah study. They were ultimately forced to abandon their Torah study altogether.,Similarly, b Rava said to the Sages /b who would attend his study hall: b I implore you; during /b the months of b Nisan and Tishrei, /b the crucial agricultural periods, b do not appear before me. /b Engage in your agricultural work then b so that you will not be preoccupied with your sustece all year. /b ,Summarizing these statements, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said in the name of /b the i tanna /i b Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations; /b rather they are their inferiors. b The earlier generations made their Torah permanent and their work occasional, /b and b this, /b Torah study, b and that, /b their work, b were successful for them. /b However, b the latter generations who made their work permanent and their Torah occasional, neither this nor that was successful for them. /b ,Along these lines, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said in the name of Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations. /b In the b earlier generations, /b people b would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. /b However, b the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, /b avoiding the main gate b in order to exempt them from /b the mitzva of b tithing. As Rabbi Yannai said: Untithed produce is not obligated in /b the mitzva of b tithing until it sees the front of the house /b through which people enter and exit, and it is brought into the house that way b as it is stated /b in the formula of the confession of the tithes: b “I have removed the consecrated from the house” /b (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house., b And Rabbi Yoḥa said: Even /b bringing it into the b courtyard determines /b its status as having completed the production process and obligates the produce to be tithed, b as it is written /b in the confession of the tithes: “And I have given to the Levite, the stranger, the orphan and the widow, b and they shall eat in your gates and be satisfied” /b (Deuteronomy 26:12).,We learned in our mishna: Over fruits that grow on a tree one recites: Who creates fruit of the tree, b with the exception of wine /b that even though it originates from fruit of the tree, a separate blessing was established for it: Who creates the fruit of the vine. The Gemara asks: b What is different /b about b wine, /b that a separate blessing was established for it? b If you say that because the fruit changed for the better /b into wine, therefore, b the blessing changed. /b Olive b oil changed for the better and /b nevertheless, b its blessing did not change. As Rabbi Yehuda said /b that b Shmuel said, and so too Rabbi Yitzḥak said /b that b Rabbi Yoḥa said: Over olive oil, one recites: Who creates fruit of the tree, /b just as he does over the fruit itself.,The Sages b said: There, /b in the case of oil, b it is because it is impossible /b to find an appropriate blessing, as b how shall we recite the blessing? /b If b we recite the blessing: Who creates fruit of the olive, the fruit itself is called olive /b and that is what was created. The oil is a man-made product of that fruit, rendering that formula inappropriate. Similarly, reciting a formula parallel to the blessing on wine: Who creates the fruit of the vine, is inappropriate as the grapes themselves are the fruit that was created, as opposed to oil which was not.,The Gemara challenges: Nevertheless, it is still possible to formulate a blessing, b as we may recite the blessing: Who creates fruit of the olive tree, /b which would be parallel to the blessing recited over wine. b Rather, Mar Zutra offered /b a different rationale: The reason that no separate blessing was established over oil is because, as opposed to b wine /b that b nourishes, oil does not nourish. /b ,The Gemara asks: b And oil does not nourish? Didn’t we learn /b in a mishna: b One who vows that nourishment /b is forbidden to him b is permitted /b to eat b water and salt, /b as they are not considered nourishment. b And we discussed this /b i halakha /i : By inference, b water and salt are not considered nourishment, but all /b other edible b items are considered nourishment. /b , b Let us say that this is a conclusive refutation of Rav and Shmuel, who said: One only recites: Who creates various kinds of nourishment, over the five species /b of grain b alone, /b as they alone are considered nourishing. b And Rav Huna said /b as a solution that this mishna referred to a case b where /b he vows b and says: Anything that nourishes /b is prohibited b to me. /b That formula includes anything that is at all nourishing and therefore only water and salt are excluded. Olive oil is not excluded., b Apparently, oil nourishes. Rather, /b there is another distinction between wine and oil: b Wine satisfies, oil does not satisfy. /b Wine not only nourishes, but it is also filling. The Gemara asks: b And does wine satisfy? Wouldn’t Rava drink wine all /b day on b the eve of Passover in order to stimulate his heart, /b i.e., whet his appetite b so that he might eat more i matza /i /b at the seder? Wine does not satisfy, it whets the appetite. The Gemara answers: b A lot /b of wine b stimulates, a little satisfies. /b ,Again, the Gemara asks: b Does /b wine b satisfy at all? Isn’t it written: “Wine gladdens the heart of man, /b making the face brighter than oil, b and bread fills man’s heart” /b (Psalms 104:15); b bread is that which satisfies, wine does not satisfy. Rather, /b this verse is not a proof; b wine has two /b advantages, b it satisfies and gladdens. Bread, /b however, b satisfies but does not gladden. /b ,Since wine possesses all of these virtues, the Gemara asks: b If so, let us recite /b the b three blessings /b of Grace after Meals b over it /b after drinking, just as we do after eating bread. The Gemara answers: b People do not base their meals on /b wine., b Rav Naḥman bar Yitzḥak said to Rava: If one based his meal on it, what is the /b ruling? Must he recite the Grace after Meals as he does after bread? He replied: b When Elijah comes and says whether /b or not b it can serve as the basis /b for a meal, this will be resolved. b Nevertheless, now, /b until then, b his intention is /b rendered b irrelevant by /b the opinions of b all other men /b and he is not required to recite the complete Grace after Meals.,Previously, the Gemara cited the i halakha /i that one recites the blessing: Who creates fruit of the tree, over olive oil. The Gemara discusses b the matter itself. Rav Yehuda said /b that b Shmuel said, and so too Rabbi Yitzḥak said /b that b Rabbi Yoḥa said: One recites the blessing: Who creates fruit of the tree, over olive oil /b just as he does over the fruit itself. b What are the circumstances? If you say that he drank it /b plain, b it causes damage to /b the drinker. b As it was taught /b in a i baraita /i : b One who drinks oil of i teruma /i , /b while unaware that it was i teruma /i , b pays the principal and does not pay /b the additional b fifth /b which is the typical penalty for unintentional misuse of consecrated property, as in that case the individual is considered to have only damaged consecrated property without deriving benefit from it. b One who anoints /b his body b with the oil of i teruma /i pays the principal and pays the fifth, /b as he derived benefit from it. Apparently, one who drinks oil derives no benefit and it even causes him damage., b Rather, /b it is referring to a case where b he eats /b the oil b by /b dipping b bread /b into it. b If so, /b the b bread is primary and /b the oil b secondary, and we learned /b in a mishna: b This is the principle: Any /b food b that is primary, and /b is eaten b with /b food that is b secondary, one recites a blessing over the primary /b food, and that blessing b exempts the secondary /b from the requirement to recite a blessing before eating it. A blessing need only be recited over the bread, not over the oil. b Rather, /b it is referring to a case b where he is drinking it by means of an i anigeron /i , as Rabba bar Shmuel said: i Anigeron /i /b is b water /b in which a b beet /b was boiled, b i ansigeron /i /b is b the water /b

190. Diogenes Laertius, Lives of The Philosophers, 1.70, 7.23, 7.85-7.86, 8.23, 8.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •laws, divine •law divine/mosaic/jewish •unwritten law, as eternal or divine Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 195; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 88; Schibli (2002), Hierocles of Alexandria, 174, 189, 254

1.70. Not to abuse our neighbours, for if you do, things will be said about you which you will regret. Do not use threats to any one; for that is womanish. Be more ready to visit friends in adversity than in prosperity. Do not make an extravagant marriage. De mortuis nil nisi bonum. Honour old age. Consult your own safety. Prefer a loss to a dishonest gain: the one brings pain at the moment, the other for all time. Do not laugh at another's misfortune. When strong, be merciful, if you would have the respect, not the fear, of your neighbours. Learn to be a wise master in your own house. Let not your tongue outrun your thought. Control anger. Do not hate divination. Do not aim at impossibilities. Let no one see you in a hurry. Gesticulation in speaking should be avoided as a mark of insanity. Obey the laws. Be restful. 7.23. Again he would say that if we want to master the sciences there is nothing so fatal as conceit, and again there is nothing we stand so much in need of as time. To the question Who is a friend? his answer was, A second self (alter ego). We are told that he was once chastising a slave for stealing, and when the latter pleaded that it was his fate to steal, Yes, and to be beaten too, said Zeno. Beauty he called the flower of chastity, while according to others it was chastity which he called the flower of beauty. Once when he saw the slave of one of his acquaintance marked with weals, I see, said he, the imprints of your anger. To one who had been drenched with unguent, Who is this, quoth he, who smells of woman? When Dionysius the Renegade asked, Why am I the only pupil you do not correct? the reply was, Because I mistrust you. To a stripling who was talking nonsense his words were, The reason why we have two ears and only one mouth is that we may listen the more and talk the less. 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. 8.23. And he further bade them to honour gods before demi-gods, heroes before men, and first among men their parents; and so to behave one to another as not to make friends into enemies, but to turn enemies into friends. To deem nothing their own. To support the law, to wage war on lawlessness. Never to kill or injure trees that are not wild, nor even any animal that does not injure man. That it is seemly and advisable neither to give way to unbridled laughter nor to wear sullen looks. To avoid excess of flesh, on a journey to let exertion and slackening alternate, to train the memory, in wrath to restrain hand and tongue, 8.27. The sun, the moon, and the other stars are gods; for, in them, there is a preponderance of heat, and heat is the cause of life. The moon is illumined by the sun. Gods and men are akin, inasmuch as man partakes of heat; therefore God takes thought for man. Fate is the cause of things being thus ordered both as a whole and separately. The sun's ray penetrates through the aether, whether cold or dense – the air they call cold aether, and the sea and moisture dense aether – and this ray descends even to the depths and for this reason quickens all things.

191. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 312

100b. דלא קא עביד איסורא אבל הכא דקא עביד איסורא הכי נמי דירד,תני חדא אחד אילן לח ואחד אילן יבש ותניא אידך בד"א בלח אבל ביבש מותר,אמר רב יהודה ל"ק כאן בשגזעו מחליף כאן בשאין גזעו מחליף,גזעו מחליף יבש קרית ליה אלא לא קשיא כאן בימות החמה כאן בימות הגשמים,בימות החמה הא נתרי פירי בדליכא פירי והא קא נתרי קינסי בגדודא,איני והא רב איקלע לאפסטיא ואסר בגדודא רב בקעה מצא וגדר בה גדר:,אמר רמי בר אבא אמר רב אסי אסור לאדם שיהלך על גבי עשבים בשבת משום שנאמר (משלי יט, ב) ואץ ברגלים חוטא,תני חדא מותר לילך ע"ג עשבים בשבת ותניא אידך אסור ל"ק הא בלחים הא ביבשים,ואי בעית אימא הא והא בלחים ולא קשיא כאן בימות החמה כאן בימות הגשמים,ואיבעית אימא הא והא בימות החמה ול"ק הא דסיים מסאניה הא דלא סיים מסאניה,ואיבעית אימא הא והא דסיים מסאניה ול"ק הא דאית ליה עוקצי הא דלית ליה עוקצי,ואיבעית אימא הא והא דאית ליה עוקצי הא דאית ליה שרכא הא דלית ליה שרכא,והאידנא דקיימא לן כר"ש כולהו שרי:,ואמר רמי בר חמא אמר רב אסי אסור לאדם שיכוף אשתו לדבר מצוה שנאמר ואץ ברגלים חוטא,וא"ר יהושע בן לוי כל הכופה אשתו לדבר מצוה הווין לו בנים שאינן מהוגנין אמר רב איקא בר חיננא מאי קראה (משלי יט, ב) גם בלא דעת נפש לא טוב,תניא נמי הכי גם בלא דעת נפש לא טוב זה הכופה אשתו לדבר מצוה ואץ ברגלים חוטא זה הבועל ושונה,איני והאמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה ל"ק כאן לדעת כאן שלא לדעת:,א"ר שמואל בר נחמני א"ר יוחנן כל אשה שתובעת בעלה לדבר מצוה הווין לה בנים שאפילו בדורו של משה לא היו כמותן דאילו בדורו של משה כתיב (דברים א, יג) הבו לכם אנשים חכמים ונבונים וידועים לשבטיכם וכתיב ואקח את ראשי שבטיכם אנשים חכמים וידועים ואילו נבונים לא אשכח,ואילו גבי לאה כתיב (בראשית ל, טז) ותצא לאה לקראתו ותאמר אלי תבוא כי שכר שכרתיך וכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים וכל אחיהם על פיהם,איני והאמר רב יצחק בר אבדימי עשר קללות נתקללה חוה דכתיב,(בראשית ג, טז) אל האשה אמר הרבה ארבה אלו שני טפי דמים אחת דם נדה ואחת דם בתולים עצבונך זה צער גידול בנים והרונך זה צער העיבור בעצב תלדי בנים כמשמעו,ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שיוצא לדרך והוא ימשל בך מלמד שהאשה תובעת בלב והאיש תובע בפה זו היא מדה טובה בנשים,כי קאמרינן דמרציא ארצויי קמיה,הני שבע הווין כי אתא רב דימי אמר עטופה כאבל ומנודה מכל אדם וחבושה בבית האסורין,מאי מנודה מכל אדם אילימא משום דאסיר לה ייחוד איהו נמי אסיר ליה ייחוד אלא דאסירא לבי תרי,במתניתא תנא מגדלת שער כלילית ויושבת ומשתנת מים כבהמה ונעשית כר לבעלה,ואידך הני שבח הוא לה,דא"ר חייא מאי דכתיב (איוב לה, יא) מלפנו מבהמות ארץ ומעוף השמים יחכמנו מלפנו מבהמות זו פרידה שכורעת ומשתנת מים ומעוף השמים יחכמנו זה תרנגול שמפייס ואחר כך בועל,אמר רבי יוחנן אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה ועריות מיונה דרך ארץ מתרנגול שמפייס ואחר כך בועל,ומאי מפייס לה אמר רב יהודה אמר רב הכי קאמר לה זביננא ליך זיגא דמטו ליך עד כרעיך לבתר הכי אמר לה לישמטתיה לכרבלתיה דההוא תרנגולא אי אית ליה ולא זביננא ליך:

100b. b where one does not commit a transgression /b by refraining from action. b However, here, where one commits a transgression /b every additional moment he remains in the tree, b indeed, he /b should b descend /b from it.,The Gemara cites an apparent contradiction: b It was taught /b in b one /b i baraita /i that b both a green tree and a dry tree /b are included in the prohibition against climbing a tree, whereas b it was taught /b in b another /b i baraita /i : b In what /b case b are these matters, /b that one may not climb a tree, b stated? With regard to a green /b tree. b But in /b the case of b a dry /b one, b it is permitted /b to climb it., b Rav Yehuda said: /b It is b not difficult. Here, /b the i baraita /i that includes a dry tree in the prohibition is referring to a tree whose b stump sends out new /b shoots when cut; whereas b there, /b the i baraita /i that excludes a dry tree from the prohibition is referring to one whose b stump does not send out new /b shoots.,The Gemara expresses surprise at this answer: b You call /b a tree whose b stump sends out new /b shoots b dry? /b This tree is not dry at all. b Rather, /b it is b not difficult, /b as both i baraitot /i deal with a dry tree whose stump will not send out any new shoots. However, b here, /b the i baraita /i that permits climbing a dry tree, is referring b to the summer, /b when it is evident that the tree is dead; whereas b there, /b the i baraita /i that prohibits climbing the tree is referring b to the rainy season, /b when many trees shed their leaves and it is not obvious which remain alive and which are dead.,The Gemara raises a difficulty: b In the summer, the fruit /b of the previous year left on the dry tree b will fall off /b when he climbs it, and climbing the tree should therefore be prohibited lest he come to pick the fruit. The Gemara answers: We are dealing here with a case b where there is no fruit /b on the tree. The Gemara asks: b But small branches will fall off /b when he climbs the tree, and once again this should be prohibited in case he comes to break them off. The Gemara answers: We are dealing here b with a tree that has /b already b been stripped /b of all its small branches.,The Gemara asks: b Is that /b really b so? But Rav arrived at /b a place called b Apsetaya and prohibited /b its residents from climbing even b a tree that had /b already b been stripped of /b all b its branches. /b The Gemara answers: In truth, no prohibition was involved, but b Rav found /b an unguarded b field, /b i.e., a place where transgression was widespread, b and fenced it in. /b He added a stringency as a safeguard and prohibited an action that was fundamentally permitted., b Rami bar Abba said /b that b Rav Asi said: It is prohibited for a person to walk on grass on Shabbat, due to /b the fact b that it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). This verse teaches that mere walking occasionally involves a sin, e.g., on Shabbat, when one might uproot the grass on which he walks.,The Gemara cites another apparent contradiction: b It was taught /b in b one /b i baraita /i that b it is permitted to walk on grass on Shabbat, and it was taught /b in b another /b i baraita /i that b it is prohibited /b to do so. The Gemara answers: This is b not difficult. This /b i baraita /i is referring b to green /b grass, which one might uproot, thereby transgressing the prohibition against reaping on Shabbat. b That /b other i baraita /i is referring b to dry /b grass, which has already been cut off from its source of life, and therefore the prohibition of reaping is no longer in effect., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to green /b grass, b and /b yet b there is no difficulty: Here, /b the i baraita /i that prohibits walking on grass is referring b to the summer, /b when the grass includes seeds that might be dislodged by one’s feet, whereas b there, /b the i baraita /i that permits doing so is referring b to the rainy season, /b when this problem does not exist., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to the summer, and /b it is b not difficult: This /b i baraita /i , which permits walking on grass, is referring to a case b where one is wearing his shoes, /b whereas b that /b other i baraita /i , which prohibits it, deals with a situation b where one is not wearing his shoes, /b as the grass might get entangled between his toes and be uprooted., b And if you wish, say /b instead that b both /b i baraitot /i are referring to a case b where one is wearing his shoes, and /b nevertheless this is b not difficult: This /b i baraita /i prohibits walking on grass, as it involves a case b where /b one’s shoe b has a spike /b on which the grass might get caught and be uprooted, whereas b that /b other i baraita /i permits it, because it deals a case b where /b one’s shoe b does not have a spike. /b , b And if you wish, say /b instead that b both /b are referring to a case b where /b the shoe b has a spike, /b and it is not difficult: b This /b i baraita /i , which prohibits walking on grass, is referring to a case b where /b the grass is b long and entangled, /b and it can easily get caught on the shoe, whereas b that /b other i baraita /i is referring to a case b where /b the grass b is not long and entangled. /b ,The Gemara concludes: b And now, when we maintain /b that the i halakha /i is b in accordance with the opinion /b of b Rabbi Shimon, /b who maintains that there is no liability for a prohibited act committed unwittingly during the performance of a permitted act, b all of these /b scenarios b are permitted, /b as here too, one’s intention is merely to walk and not to uproot grass on Shabbat.,The Gemara cites another i halakha /i derived from the verse mentioned in the previous discussion. b Rami bar Ḥama said /b that b Rav Asi said: It is prohibited for a man to force his wife in the /b conjugal b mitzva, /b i.e., sexual relations, b as it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). The term his feet is understood here as a euphemism for intercourse., b And Rabbi Yehoshua ben Levi said: Anyone who forces his wife to /b perform b the /b conjugal b mitzva will have unworthy children /b as a consequence. b Rav Ika bar Ḥina said: What is the verse /b that alludes to this? b “Also, that the soul without knowledge is not good” /b (Proverbs 19:2). If intercourse takes place without the woman’s knowledge, i.e., consent, the soul of the offspring will not be good., b That was also taught /b in a i baraita /i : b “Also, without knowledge the soul is not good”; this is one who forces his wife to /b perform b the /b conjugal b mitzva. “And he who hastens with his feet sins”; this is one who has intercourse /b with his wife b and repeats /b the act in a manner that causes her pain or distress.,The Gemara is surprised by this teaching: b Is that so? But didn’t Rava say: One who wants all his children to be males /b should b have intercourse /b with his wife b and repeat /b the act? The Gemara answers: This is b not difficult: Here, /b where Rava issued this advice, he was referring to a husband who acts b with /b his wife’s b consent. There, /b the i baraita /i that condemns this behavior is referring to one who proceeds b without /b her b consent. /b ,Apropos relations between husband and wife, the Gemara cites that b Rav Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: Any woman who demands /b of b her husband that /b he fulfill his conjugal b mitzva will have sons the likes of whom did not exist even in Moses’ generation. With regard to Moses’ generation, it is written: “Get you, wise men, and understanding, and well-known from each one of your tribes, and I will make them head over you” /b (Deuteronomy 1:13), b and it is /b later b written: “So I took the heads of your tribes, wise men, and well-known, /b and made them heads over you” (Deuteronomy 1:15). b However, /b men possessing b understanding, /b which is a more lofty quality than wisdom, Moses b could not find /b any of these., b While with regard to Leah, it is written: “And Leah went out to meet him, and said, You must come in to me, for indeed I have hired you /b with my son’s mandrakes” (Genesis 30:16). Her reward for demanding that Jacob fulfill the conjugal mitzva with her was the birth of Issachar, b and it is written: “And of the children of Issachar, men who had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their commandment” /b (I Chronicles 12:33).,The Gemara poses a question: b Is that so? /b Is it proper for a woman to demand her conjugal rights from her husband? b But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses, /b due to the sin of the Tree of Knowledge, as b it is written: /b “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?,Rav Yitzḥak bar Avdimi b proceeds to /b explain this verse. b “To the woman He said: I will greatly multiply [ i harba arbe /i ]”; these are /b the b two drops of blood /b unique to a woman, which cause her suffering, b one the blood of menstruation and /b the other b one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregcy. “In sorrow you shall bring forth children”; in accordance with its /b plain b meaning, /b i.e., the pain of childbirth., b “And yet your desire shall be to your husband” teaches that the woman desires her husband, /b e.g., b when he sets out on the road; “and he shall rule over you” teaches that the woman demands /b her husband b in /b her b heart /b but is too shy to voice her desire, b but the man demands /b his wife b verbally. /b Rav Yitzḥak bar Avdimi adds: b This is a good trait in women, /b that they refrain from formulating their desire verbally. Apparently, it is improper for a woman to demand her conjugal rights from her husband.,The Gemara answers: b When we say /b that a woman who demands her conjugal rights from her husband is praiseworthy, it does not mean she should voice her desires explicitly. Rather, it means b that she /b should b make herself pleasing to him, /b and he will understand what she wants on his own.,The Gemara analyzes the above statement with regard to Eve’s ten curses: Are they in fact ten? b They are /b only b seven. When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that the other curses are: A woman is b wrapped like a mourner, /b i.e., she must cover her head; and she is b ostracized from all people and incarcerated within a prison, /b as she typically spends all her time in the house.,The Gemara asks: b What is the meaning of ostracized from all people? If you say /b this is b because it is forbidden for her to seclude herself /b with a man, b it is also forbidden /b for a man b to seclude himself /b with women. b Rather, /b it means b that it is forbidden /b for her b to /b marry b two /b men, whereas a man can marry two women., b It was taught in a i baraita /i /b that the three additional curses are: b She grows /b her b hair /b long b like Lilit, /b a demon; b she sits and urinates, like an animal; and serves as a pillow for her husband /b during relations., b And /b why doesn’t b the other /b Sage include these curses? The Gemara answers: He maintains that b these are praise for her, /b not pain, either because they are modest practices, e.g., urinating in a seated position, or because they add to her comfort, e.g., her bottom position during relations., b As Rabbi Ḥiyya said: What is /b the meaning of b that which is written: “Who teaches us by the beasts of the earth, and makes us wiser by the birds of the sky” /b (Job 35:11)? He explains: b “Who teaches us by the beasts of the earth”; this is the female mule, which crouches and urinates /b and from which we learn modesty. b “And makes us wiser by the birds of the sky”; this is the rooster, which /b first b cajoles /b the hen b and then mates /b with it.,Similarly, b Rabbi Yoḥa said: Even if the Torah had not been given, we would /b nonetheless b have learned modesty from the cat, /b which covers its excrement, b and /b that b stealing /b is objectionable b from the ant, /b which does not take grain from another ant, b and forbidden relations from the dove, /b which is faithful to its partner, b and proper relations from the rooster, which /b first b appeases /b the hen b and then mates /b with it., b What does /b the rooster do to b appease /b the hen? b Rav Yehuda said /b that b Rav said: /b Prior to mating, it spreads its wings as if to b say this: I will buy you a coat that will reach /b down to b your feet. After /b mating, the rooster bends its head as if to b say this: May the crest of this rooster fall off if he has /b the wherewithal b and does not buy you one. /b I simply have no money to do so.

192. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 15, 293, 296, 297

36a. דמדרינן ליה ברבים הניחא למאן דאמר נדר שהודר ברבים אין לו הפרה אלא למאן דאמר יש לו הפרה מאי איכא למימר,דמדרינן ליה על דעת רבים דאמר אמימר הלכתא אפילו למאן דאמר נדר שהודר ברבים יש לו הפרה על דעת רבים אין לו הפרה,והני מילי לדבר הרשות אבל לדבר מצוה יש לו הפרה כי ההוא מקרי דרדקי דאדריה רב אחא על דעת רבים דהוה פשע בינוקי ואהדריה רבינא דלא אישתכח דדייק כוותיה:,והעדים חותמין על הגט מפני תיקון העולם: מפני תיקון העולם דאורייתא הוא דכתיב (ירמיהו לב, מד) וכתוב בספר וחתום,אמר רבה לא צריכא לרבי אלעזר דאמר עדי מסירה כרתי תקינו רבנן עדי חתימה מפני תיקון העולם דזמנין דמייתי סהדי אי נמי זימנין דאזלי למדינת הים,רב יוסף אמר אפי' תימא לר' מאיר התקינו שיהא עדים מפרשין שמותיהן בגיטין מפני תיקון העולם,כדתניא בראשונה היה כותב אני פלוני חתמתי עד אם כתב ידו יוצא ממקום אחר כשר ואם לאו פסול,אמר רבן גמליאל תקנה גדולה התקינו שיהיו מפרשין שמותיהן בגיטין מפני תיקון העולם,ובסימנא לא והא רב צייר כורא ורבי חנינא צייר חרותא רב חסדא סמך ורב הושעיא עין רבה בר רב הונא צייר מכותא שאני רבנן דבקיאין סימנייהו,מעיקרא במאי אפקעינהו בדיסקי:,הלל התקין פרוסבול וכו': תנן התם פרוסבול אינו משמט זה אחד מן הדברים שהתקין הלל הזקן שראה את העם שנמנעו מלהלוות זה את זה ועברו על מה שכתוב בתורה (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וגו' עמד והתקין פרוסבול,וזה הוא גופו של פרוסבול מוסרני לכם פלוני דיינין שבמקום פלוני שכל חוב שיש לי אצל פלוני שאגבנו כל זמן שארצה והדיינים חותמים למטה או העדים,ומי איכא מידי דמדאורייתא משמטא שביעית והתקין הלל דלא משמטא אמר אביי בשביעית בזמן הזה ורבי היא,דתניא רבי אומר (דברים טו, ב) וזה דבר השמיטה שמוט בשתי שמיטות הכתוב מדבר אחת שמיטת קרקע ואחת שמיטת כספים בזמן שאתה משמט קרקע אתה משמט כספים בזמן שאי אתה משמט קרקע אי אתה משמט כספים

36a. The Gemara answers b that we administer the vow /b to the priest b in public. /b The Gemara asks: b This works out well according to the one who says /b that b a vow that was taken in public has no /b possibility of b nullification /b by a halakhic authority, b but according to the one who says it has /b the possibility of b nullification, what can be said? /b ,The Gemara answers b that we administer the vow to /b the priest based b on the consent of the public, /b making it a type of vow that cannot be dissolved without their consent. b As Ameimar said, /b the b i halakha /i /b is as follows: b Even according to the one who says /b that b a vow that was taken in public has /b the possibility of b nullification, /b if it was taken based b on the consent of the public, /b it b has no /b possibility of b nullification. /b ,The Gemara comments: b And this matter applies /b only to when the nullification of a vow is in order to enable one b to /b perform b an optional matter, but to /b enable one to perform b a matter of a mitzva, it has /b the possibility of b nullification. /b This is b like /b the incident involving b a certain teacher of children, /b upon b whom Rav Aḥa administered a vow /b based b on the consent of the public /b to cease teaching, b as he was negligent with regard to the children /b by hitting them too much. b And Ravina /b had his vow nullified and b reinstated him, as they did not find /b another teacher b who was as meticulous as he /b was.,§ The mishna taught: b And the witnesses sign the bill of divorce for the betterment of the world. /b The Gemara asks: Is the reason that the witnesses sign the bill of divorce b for the betterment of the world? It is by Torah law /b that they must sign, b as it is written: “And subscribe the deeds, and sign /b them, and call witnesses” (Jeremiah 32:44)., b Rabba said: No, /b it is b necessary according to /b the opinion of b Rabbi Elazar, who says: Witnesses of the transmission /b of the bill of divorce b effect /b the divorce, and not the witnesses who sign the bill of divorce, and by Torah law it does not need to be signed. Nevertheless, b the Sages instituted signatory witnesses for the betterment of the world, as sometimes /b it occurs b that the witnesses /b who witnessed the transmission of the bill of divorce b die, or sometimes /b it occurs b that they go overseas, /b and the validity of the bill of divorce may be contested. Since they are not present, there are no witnesses who can ratify the bill of divorce. Once the Sages instituted that the witnesses’ signatures appear on the bill of divorce, then the bill of divorce can be ratified by authenticating their signatures., b Rav Yosef said: You /b can b even say /b that it is b according to /b the opinion of b Rabbi Meir, /b that signatory witnesses on the bill of divorce effect the divorce, and the mishna should be understood as follows: b They instituted that the witnesses must specify their /b full b names on bills of divorce /b and not merely sign the document, b for the betterment of the world. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i 9:13): b At first, /b the witness b would write /b only: b I, so-and-so, signed /b as b a witness, /b but they did not state their full names. Therefore, the only way to identify the witness was to see if an identical signature could be found on a different document that had been ratified in court. Therefore, b if /b another copy of a witness’s b signature is produced from elsewhere, /b i.e., another court document, it is b valid, but if not, /b then the bill of divorce is b invalid /b even though it is possible that he was a valid witness, and as a result of this women were left unable to remarry., b Rabban Gamliel said: They instituted a great ordice that /b the witnesses b must specify their /b full b names on bills of divorce, /b stating that they are so-and-so, son of so-and-so, and other identifying features, b for the betterment of the world. /b This made it possible to easily clarify who the witnesses were and to ratify the bill of divorce by finding acquaintances of the witnesses who recognized their signatures.,The Gemara asks: b But /b is it b not /b sufficient to sign b with /b a pictorial b mark? But Rav drew a fish /b instead of a signature, b and Rabbi Ḥanina drew a palm branch /b [ b i ḥaruta /i /b ]; b Rav Ḥisda /b drew the letter b i samekh /i , and Rav Hoshaya /b drew the letter b i ayin /i ; /b and b Rabba bar Rav Huna drew a sail /b [ b i makota /i /b ]. None of these Sages would sign their actual names. The Gemara answers: b The Sages are different, as /b everyone is b well versed in their /b pictorial b marks. /b ,The Gemara asks: b Initially, with what did they publicize /b these marks, as they could not use them in place of signatures before people were well versed in them? The Gemara answers: They initially used their marks b in letters, /b where there is no legal requirement to sign their names. Once it became known that they would use these marks as their signatures, they were able to use them as signatures even on legal documents.,§ The mishna taught that b Hillel /b the Elder b instituted a document that prevents the Sabbatical /b Year b from abrogating an outstanding debt [ i prosbol /i ]. We learned /b in a mishna b there /b ( i Shevi’it /i 10:3): If one writes b a i prosbol /i , /b the Sabbatical Year b does not abrogate /b debt. b This is one of the matters that Hillel the Elder instituted because he saw that /b the people of b the nation were refraining from lending to one another /b around the time of the Sabbatical Year, as they were concerned that the debtor would not repay the loan, b and they violated that which is written in the Torah: “Beware that there be not a base thought in your heart, /b saying: The seventh year, the year of release, is at hand; and your eye be evil against your needy brother, and you give him nothing” (Deuteronomy 15:9). b He arose and instituted /b the b i prosbol /i /b so that it would also be possible to collect those debts in order to ensure that people would continue to give loans., b And this is the essence of the /b text of the b i prosbol /i : I transfer to you, so-and-so /b the b judges, who are in such and such a place, /b so b that I will collect any debt that I am owed by so-and-so whenever I wish, /b as the court now has the right to collect the debts. b And the judges or the witnesses sign below, /b and this is sufficient. The creditor will then be able to collect the debt on behalf of the court, and the court can give it to him.,The Gemara asks about the i prosbol /i itself: b But is there anything /b like this, b where by Torah law the Sabbatical /b Year b cancels /b the debt b but Hillel instituted that it does not cancel /b the debt? b Abaye said: /b The i baraita /i is referring b to the Sabbatical /b Year b in the present, /b and b it is /b in accordance with the opinion of b Rabbi /b Yehuda HaNasi., b As it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: /b The verse states in the context of the cancellation of debts: b “And this is the manner of the abrogation: He shall abrogate” /b (Deuteronomy 15:2). b The verse speaks of two /b types of b abrogation: One /b is b the release of land and one /b is the b abrogation of monetary /b debts. Since the two are equated, one can learn the following: b At a time when you release land, /b when the Jubilee Year is practiced, b you abrogate monetary /b debts; b at a time when you do not release land, /b such as the present time, when the Jubilee Year is no longer practiced, b you /b also b do not abrogate monetary /b debts.

193. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 293, 294, 299

52b. אין פודין את השבויין יותר על כדי דמיהם מפני תקון העולם הא בכדי דמיהן פודין אע"ג דפרקונה יותר על כתובתה,ורמינהי נשבית והיו מבקשין ממנו עד עשרה בכתובתה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה ר"ש בן גמליאל אומר אם היה פרקונה כנגד כתובתה פודה אם לאו אינו פודה,רבן שמעון בן גמליאל תרי קולי אית ליה:,לקתה חייב לרפאותה: תנו רבנן אלמנה ניזונת מנכסי יתומין וצריכה רפואה הרי היא כמזונות רבן שמעון בן גמליאל אומר רפואה שיש לה קצבה נתרפאת מכתובתה שאין לה קצבה הרי היא כמזונות,אמר רבי יוחנן עשו הקזת דם בארץ ישראל כרפואה שאין לה קצבה קריביה דרבי יוחנן הוה להו איתת אבא דהות צריכה רפואה כל יומא אתו לקמיה דר' יוחנן אמר להו איזילו קוצו ליה מידי לרופא,אמר רבי יוחנן עשינו עצמינו כעורכי הדיינין מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר (ישעיהו נח, ז) ומבשרך לא תתעלם ולבסוף סבר אדם חשוב שאני:, big strongמתני׳ /strong /big לא כתב לה בנין דכרין דיהוו ליכי מינאי אינון ירתון כסף כתובתיך יתר על חולקהון דעם אחוהון חייב שהוא תנאי ב"ד בנן נוקבן דיהוין ליכי מינאי יהוין יתבן בביתי ומיתזנן מנכסי עד דתלקחון לגוברין חייב שהוא תנאי בית דין,את תהא יתבא בביתי ומיתזנא מנכסי כל ימי מיגר אלמנותיך בביתי חייב שהוא תנאי בית דין כך היו אנשי ירושלים כותבין אנשי גליל היו כותבין כאנשי ירושלים אנשי יהודה היו כותבין עד שירצו היורשין ליתן לך כתובתיך לפיכך אם רצו יורשין נותנין לה כתובתה ופוטרין אותה:, big strongגמ׳ /strong /big אמר רבי יוחנן משום רבי שמעון בן יוחאי מפני מה התקינו כתובת בנין דכרין כדי שיקפוץ אדם ויכתוב לבתו כבנו,ומי איכא מידי דרחמנא אמר ברא לירות ברתא לא תירות ואתו רבנן ומתקני דתירות ברתא,הא נמי דאורייתא הוא דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים בשלמא בנים בידיה קיימי אלא בנתיה מי קיימן בידיה,הא קא משמע לן דנלבשה וניכסה וניתיב לה מידי כי היכי דקפצי עלה ואתו נסבי לה ועד כמה אביי ורבא דאמרי תרוייהו עד לעישור נכסי,ואימא דאב לירות דבעל לא לירות אם כן אב נמי מימנע ולא כתב,ואימא היכא דכתב אב לכתוב בעל היכא דלא כתב אב לא לכתוב בעל לא פלוג רבנן,בת בין הבנים נמי תירות כנחלה שויוה רבנן,בת בין הבנות תירות לא פלוג רבנן ותיגבי ממטלטלי ככתובה שויוה רבנן,תטרוף ממשעבדי ירתון תנן ואימא אף על גב דליכא מותר דינר במקום דקא מיעקרא נחלה דאורייתא לא תקינו רבנן,רב פפא איעסק ליה לבריה בי אבא סוראה אזיל למיכתב לה כתובתה שמע יהודה בר מרימר נפק אתא איתחזי ליה כי מטו לפיתחא הוה קא מפטר מיניה אמר ליה ניעול מר בהדאי

52b. b One does not redeem captives at more than their value. /b This policy is b for the betterment of the world, /b because if captives are ransomed at exorbitant prices, this will encourage their captors to kidnap more people. The Gemara notes: This implies that if the captors seek a ransom b in /b accordance with b their /b actual b value one does redeem /b captives, b even though /b this includes a case where a woman’s b redemption /b is b more than her marriage contract. /b , b And /b the Gemara b raises a contradiction /b from a different i baraita /i , which states: If b she was taken captive and /b the captors b were seeking from /b her husband a ransom of b up to ten times the value of her marriage contract, /b on the b first occasion /b he must b redeem /b her. b From this /b point b forward, /b if he b wants /b to b he redeems /b her, but if he does not b want /b to redeem her, b he does not /b have to b redeem /b her. b Rabban Shimon ben Gamliel says: If /b the price of b her ransom was equal to her marriage contract he redeems /b her. b If not, /b i.e., the price of her ransom was greater than the sum of money guaranteed to her in her marriage contract upon divorce or the death of her husband, b he does not /b have to b redeem /b her. He can suffice with paying her marriage contract.,The Gemara answers: b Rabban Shimon ben Gamliel is of /b the opinion that there are b two leniencies /b with regard to the i halakhot /i of redemption. First, he maintains that one does not pay more than the general ransom given for such a captive, and second, a husband does not have to pay more than the sum of his wife’s marriage contract.,§ The mishna taught (51a) that if a woman b was struck /b with illness, her husband is b obligated to heal her, /b i.e., to pay for her medical expenses. b The Sages taught /b in a i baraita /i : In the case of b a widow /b who b is sustained from the property of /b the b orphans and who requires medical treatment, /b her medical needs b are like /b her b sustece, /b and the orphans must bear the costs. b Rabban Shimon ben Gamliel /b disagrees and b says: /b With regard to b treatment that has a fixed /b cost, she b is healed from her marriage contract, /b i.e., the amount is subtracted from her marriage contract. If it is a treatment b that does not have a fixed /b cost, b it is /b considered b like sustece. /b , b Rabbi Yoḥa said: /b The Sages b established /b that b in Eretz Yisrael, bloodletting /b is considered b like a treatment that does not have a fixed /b cost, and therefore the heirs must pay for that treatment. The Gemara relates: b The relatives of Rabbi Yoḥa had /b to take care of the b wife of their father, who required treatment every day, /b and therefore her medical expenses were high. b They came before Rabbi Yoḥa /b to ask him what to do. b He said to them: Go /b and b fix /b a lump b sum with the doctor /b for his services. The treatment would then be considered as having a fixed cost, which is deducted from the marriage contract.,Later b Rabbi Yoḥa said /b in regret: b We have made ourselves like legal advisors, /b who help people with their legal claims. The Gemara asks: b At the outset, what did he hold and ultimately, what did he hold? /b The Gemara explains: b At the outset he held /b that one should act in accordance with the verse b “and that you do not hide yourself from your own flesh” /b (Isaiah 58:7), which indicates that one must help his relatives. b And ultimately he held /b that b an important person is different. /b If a man of stature offers assistance to his family in a manner that causes a loss to another individual, it appears as though he were unfairly favoring his relatives., strong MISHNA: /strong If the husband b did not write for her /b in her marriage contract: Any b male children you will have from me will inherit the money of your marriage contract in addition to their portion /b of the inheritance b that /b they receive together b with their brothers, /b he b is /b nevertheless b obligated /b as though he had written it, b as it is a stipulation of the court /b and therefore takes effect even if it is not explicitly stated. Likewise, if he omitted from the marriage contract the sentence: Any b female children you will have from me will sit in my house and be sustained from my property until they are taken by men, /b i.e., until they are married, he b is /b nevertheless b obligated /b as though he had written it, b as it /b too b is a stipulation of the court. /b ,Similarly, if he omitted from the marriage contract the clause: b You will sit in my house and be sustained from my property all the days you live /b as b a widow in my house, /b he b is /b nevertheless b obligated /b as though he had written it, b as it is a stipulation of the court. /b The mishna comments: b The residents of Jerusalem would write in this manner, /b that a widow may remain in her husband’s house throughout her widowhood, and b the residents of the Galilee would write /b in this manner as well, b like the inhabitants of Jerusalem. /b In contrast, b the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her, /b and she must find her own living arrangements and provide for herself., strong GEMARA: /strong b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: For what reason did /b the Sages b enact the marriage document concerning male children? /b It was enacted b so that a man will /b be willing to b take the initiative and write /b an agreement to give b his daughter /b a dowry b as /b large as the portion of his possessions that b his son /b will receive as an inheritance. The marriage document concerning male children ensures that even if one’s daughter dies and her husband inherits her possessions, the dowry will eventually be inherited by her sons when her husband dies. Since the father of the bride knows that his grandchildren will inherit the dowry, he will give a larger dowry.,The Gemara asks: b And is there anything /b that justifies a situation b where the Merciful One says /b that b the son inherits /b and b the daughter does not inherit, and /b yet b the Sages came and enacted that the daughter should inherit? /b The practical effect of their decree is that daughters receive a significant portion of their father’s estate, just like sons.,The Gemara answers: b This also /b applies b by Torah /b law, b as it is written: “Take wives for yourselves and bear sons and daughters, and take wives for your sons, and give your daughters to husbands” /b (Jeremiah 29:6). This verse requires clarification. b Granted, sons are in his hands, /b i.e., a father can select wives for them, b but daughters, are they in his power /b that he can select husbands for them? It is not the manner of a woman or her family to court a man.,Rather, the verse b teaches us this, that /b the father b should dress her and cover her and give her something, /b i.e., property, b so that /b men b will take the initiative with her and come /b to b marry her. /b When the verse instructs fathers to marry off their daughters, it means that they must make efforts to ensure this outcome, including bestowing a dowry. The Gemara asks: b And up to how much /b must a father give his daughters? b Abaye and Rava both say: Up to one-tenth /b of one’s b property /b should be handed over to his daughter for her dowry.,The Gemara asks: b But /b if this is the reason for the institution of the marriage document concerning male children, b say that /b it is only the portion b the /b bride’s b father /b gave as a dowry that her sons b should inherit, /b but the money b the husband /b guarantees to pay his wife, they b should not inherit. /b The Gemara answers: b If so, /b the bride’s b father will also refrain /b from b writing /b a large dowry. If his daughter’s sons will not inherit the husband’s portion of the marriage contract, her father will be reluctant to give generously himself.,The Gemara continues to ask: b But /b if the concern is that the father will not give, b say /b that in a case b where /b the b father wrote /b a large dowry for his daughter, b let /b the b husband /b also b write /b the stipulation in the marriage document concerning male children, and b when /b the b father did not write /b a large dowry, b let /b the b husband not write /b this stipulation. The Gemara replies: b The Sages did not distinguish /b between these cases. Although the main purpose of their enactment was to encourage fathers to provide their daughters with generous dowries, the Sages applied their decree equally to all women, even when the father failed to do so.,The Gemara poses another question: If the aim is to ensure that the money of the marriage contract will remain with the woman’s descendants, in a case when one has b a daughter /b from one woman b among /b his b sons /b from another woman, the daughter should b likewise inherit /b her mother’s dowry. Why do only male children inherit their mother’s dowry? The Gemara responds: b The Sages established /b this enactment as b similar to /b the i halakha /i of b inheritance: /b Just as a regular inheritance belongs to sons and not daughters, the same applies to the marriage document concerning male children.,The Gemara continues to inquire: Why shouldn’t one at least say that b a daughter among daughters should inherit? /b If he had a daughter from this wife, and his other children are also daughters, in which case all the daughters divide the inheritance, the daughters of each wife should receive the portion her maternal grandfather gave to her mother. The Gemara again answers: b The Sages did not distinguish /b between these cases when establishing their decree. The Gemara further asks: b And let /b the marriage document concerning male children b be collected /b even b from movable property, /b if that is all the father possesses. The Gemara replies: b The Sages established /b this enactment as b similar to /b a regular b marriage contract, /b which can be collected only from land.,The Gemara poses yet another question: b Let it be collected /b even b from liened /b property, i.e., property the father sold after he wrote the marriage contract. The Gemara answers that b we learned /b in the mishna: b Will inherit, /b and one’s heirs do not inherit property that he has sold. The Gemara asks: b But /b if this is the reason for this enactment, b say /b that it should apply b even though there is no more /b than b a dinar /b beyond the value of the marriage contract that the father b left over /b in his estate. The Sages stated that if no property is left for the inheritance, all the sons share the inheritance equally, in accordance with Torah law. The Gemara answers: b In a case where /b their decree b would /b entirely b uproot /b the i halakha /i of b inheritance by Torah /b law, b the Sages did not enact /b the marriage document concerning male children.,The Gemara relates: b Rav Pappa, /b having b arranged for his son /b to marry into b the family /b of b Abba of Sura, went /b to supervise b the writing of /b the bride’s b marriage contract. Yehuda bar Mareimar heard /b that Rav Pappa was coming, and b came out /b to b present himself before him, /b in honor of his arrival. b When they came to the entrance /b of Abba of Sura’s house, Yehuda bar Mareimar b took his leave of him, /b as he did not wish to enter. Rav Pappa b said to him: Let the Master enter /b inside b with me. /b

194. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 322

119a. זה המכיר מקום חבירו בישיבה איכא דאמרי אמר ר"א זה המקבל פני חבירו בישיבה,מאי למכסה עתיק (יומין) זה המכסה דברים שכיסה עתיק יומין ומאי נינהו סתרי תורה ואיכא דאמרי זה המגלה דברים שכיסה עתיק יומין מאי נינהו טעמי תורה,אמר רב כהנא משום רבי ישמעאל ברבי יוסי מאי דכתיב (תהלים ד, א) למנצח מזמור לדוד זמרו למי שנוצחין אותו ושמח,בא וראה שלא כמדת הקב"ה מדת בשר ודם בשר ודם מנצחין אותו ועצב אבל הקב"ה נוצחין אותו ושמח שנאמר (תהלים קו, כג) ויאמר להשמידם לולי משה בחירו עמד בפרץ לפניו,אמר רב כהנא משום רבי ישמעאל בר' יוסי אמר ר"ש בן לקיש משום רבי יהודה נשיאה מאי דכתיב (יחזקאל א, ח) וידי אדם מתחת כנפיהם ידו כתיב זה ידו של הקדוש ברוך הוא שפרוסה תחת כנפי החיות כדי לקבל בעלי תשובה מיד מדת הדין,אמר רב יהודה אמר שמואל כל כסף וזהב שבעולם יוסף לקטו והביאו למצרים שנאמר (בראשית מז, יד) וילקט יוסף את כל הכסף הנמצא אין לי אלא שבארץ מצרים ושבארץ כנען בשאר ארצות מנין תלמוד לומר (בראשית מא, נז) וכל הארץ באו מצרימה,וכשעלו ישראל ממצרים העלוהו עמהן שנאמר (שמות יב, לו) וינצלו את מצרים רב אסי אמר עשאוה כמצודה זו שאין בה דגן רבי שמעון אמר כמצולה שאין בה דגים,והיה מונח עד רחבעם בא שישק מלך מצרים ונטלו מרחבעם שנאמר (מלכים א יד, כה) ויהי בשנה החמישית למלך רחבעם עלה שישק מלך מצרים [על ירושלים] ויקח את אוצרות בית ה' ואת אוצרות בית המלך בא זרח מלך כוש ונטלו משישק,בא אסא ונטלוהו מזרח מלך כוש ושיגרו להדרימון בן טברימון באו בני עמון ונטלום מהדרימון בן טברימון בא יהושפט ונטלו מבני עמון והיה מונח עד אחז,בא סנחריב ונטלו מאחז בא חזקיה ונטלו מסנחריב והיה מונח עד צדקיה באו כשדיים ונטלוהו מצדקיה באו פרסיים ונטלוהו מכשדיים באו יוונים ונטלוהו מפרסיים באו רומיים ונטלוהו מיד יוונים ועדיין מונח ברומי:,אמר רבי חמא (בר) חנינא שלש מטמוניות הטמין יוסף במצרים אחת נתגלה לקרח ואחת נתגלה לאנטונינוס בן אסוירוס ואחת גנוזה לצדיקים לעתיד לבא,(קהלת ה, יב) עושר שמור לבעליו לרעתו אמר רבי שמעון בן לקיש זו עשרו של קרח (שנאמר) (דברים יא, ו) ואת כל היקום אשר ברגליהם א"ר אלעזר זה ממונו של אדם שמעמידו על רגליו א"ר לוי משאוי שלש מאות פרדות לבנות היו מפתחות בית גנזיו של קרח וכולהו אקלידי וקליפי דגלדא:,(דיא"ש אדי"ש כשד"ך מאוד"ך סימן) א"ר שמואל בר נחמני א"ר יונתן (תהלים קיח, כא) אודך כי עניתני אמר דוד אבן מאסו הבונים היתה לראש פנה אמר ישי מאת ה' היתה זאת אמרו אחיו זה היום עשה ה' אמר שמואל,אנא ה' הושיעה נא אמרו אחיו אנא ה' הצליחה נא אמר דוד ברוך הבא בשם ה' אמר ישי ברכנוכם מבית ה' אמר שמואל אל ה' ויאר לנו אמרו כולן אסרו חג בעבותים אמר שמואל אלי אתה ואודך אמר דוד אלהי ארוממך אמרו כולן:,תנן התם מקום שנהגו

119a. b This is one who recognizes his colleague’s place in the yeshiva, /b as he is there often enough to know where everyone sits. b Some say /b that b Rabbi Elazar said /b a different explanation: b This is /b one b who greets his colleague in the yeshiva, /b as he is always there to meet him.,The Gemara asks: b What /b is the meaning of the continuation of this verse: b “For stately clothing [ i limekhaseh atik /i ]” This is /b one b who conceals [ i mekhaseh /i ] /b matters b that the Ancient of Days [ i atik yomin /i ], /b i.e., God, b concealed. And what are these? /b These are b the secrets of the Torah, /b the esoteric Act of Creation and the Act of the Divine Chariot, which should remain hidden. b And some say: This /b verse is referring to one b who reveals matters that the Ancient of Days concealed. And what are these? /b These are the b reasons /b for different mitzvot in the b Torah, /b which should be kept secret.,The Gemara cites another statement attributed to Rabbi Yishmael, son of Rabbi Yosei. b Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei: What is /b the meaning of that b which is written: “ i Lamenatzeaḥ /i a psalm of David” /b (e.g., Psalms 13:1)? It means: b Sing to the One who rejoices when conquered [ i shenotzḥin oto /i ]. /b , b Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood: When a flesh and blood /b person b is conquered, he is sad; however, when the Holy One, Blessed be He, is conquered, He rejoices, as it is stated: “Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, /b to turn back His wrath lest He should destroy them” (Psalms 106:23). In this verse Moses is called “His chosen,” although he defeated God, as it were, by preventing Him from destroying the Jewish people.,Furthermore, b Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei, /b who said that b Rabbi Shimon ben Lakish said, citing Rabbi Yehuda Nesia: What is /b the meaning of that b which is written /b in the description of the sacred i ḥayyot /i , the angels that carried the Divine chariot: b “And they had the hands of a man under their wings” /b (Ezekiel 1:8)? Although the word is read hands in the plural, actually b “his hand” is written /b in the singular. b This is the hand of the Holy One, Blessed be He, that is spread under the wings of the i ḥayyot /i to accept penitents from /b the claims of b the attribute of justice. /b God accepts sincere penitents, despite the fact that in accordance with the strict attribute of justice they should not be given the opportunity to repent., b Rav Yehuda said /b that b Shmuel said: Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated: “And Joseph collected all the money found /b in the land of Egypt and in the land of Canaan” (Genesis 47:14). b I have /b derived b only /b that he collected the money b that /b was b in the land of Egypt and that /b was b in the Land of Canaan. From where /b do I derive that he also collected all the money b that /b was b in other lands? The verse states “And all the land came to Egypt /b to buy food from Joseph, because the famine was sore in all the earth” (Genesis 41:57)., b And when the Jewish people ascended from Egypt they took /b this treasure b with them, as it is stated: “They despoiled [ i vayenatzlu /i ] Egypt” /b (Exodus 12:36). The Sages explain this term. b Rav Asi said: They made /b Egypt b like this trap [ i metzuda /i ] /b for birds, where grain is usually placed as bait, b in which there is no grain. Rabbi Shimon said: /b They made Egypt b like the depths [ i kimetzula /i ] /b of the sea b in which there are no fish. /b , b And /b this treasure b remained /b in Eretz Yisrael b until /b the time of b Rehoboam, /b at which point b Shishak, king of Egypt, came and took it from Rehoboam, as it is stated: “And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem. And he took the treasures of the house of the Lord, and the treasures of the king’s house; /b and he took away all” (I Kings 14:25–26). b Zerah, king of Kush, /b who ruled over Egypt, later b came and took it from Shishak. /b , b Asa came and took it from Zerah, king of Kush, /b when he defeated him in battle (II Chronicles 14) b and sent it to Hadrimmon ben Tabrimmon, /b king of Aram (see I Kings 15). b The children of Ammon came and took it from Hadrimmon ben Tabrimmon, /b as learned by tradition. b Jehosaphat came and took it from the children of Ammon /b (see II Chronicles 20), b and it remained /b in Eretz Yisrael b until /b the reign of b Ahaz. /b , b Sennacherib came and took it from Ahaz. Hezekiah came and took it from Sennacherib, and it remained /b in Jerusalem b until /b the reign of b Zedekiah. The Chaldeans came and took it from Zedekiah. The Persians came and took it from the Chaldeans. The Greeks came and took it from the Persians. The Romans came and took it from the Greeks, and /b this treasure of silver and gold b still remains in Rome. /b ,With regard to this matter, b Rabbi Ḥama bar Ḥanina said: Joseph hid three treasures in Egypt. One /b of them b was revealed to Korah, one was revealed to Antoninos ben Asveiros, /b king of Rome, b and one is hidden for the righteous in the future. /b ,With regard to Korah’s wealth, the Gemara cites the verse: b “Riches kept by his owner to his hurt” /b (Ecclesiastes 5:12). b Rabbi Shimon ben Lakish said: This is the wealth of Korah, /b which caused him to grow arrogant and lead to his destruction. b As it is stated: /b “And what He did to Dathan and Abiram, the sons of Eliab, son of Reuben; how the earth opened her mouth and swallowed them up, and their households, and their tents, b and all the sustece that was at their feet” /b (Deuteronomy 11:6). b Rabbi Elazar said: This /b is referring to b a person’s money that stands him upon his /b own two b feet. Rabbi Levi said: The keys to Korah’s treasuries were /b a b load of three hundred /b strong b white mules, and they were all keys [ i aklidei /i ] and locks /b made b of leather. /b , b i Dalet, yod, alef, shin, alef, dalet, yod, shin, khaf, shin, dalet, khaf, mem, alef, vav, dalet, khaf /i /b is b a mnemonic /b device for the following passage. Returning to the issue of i hallel /i , the Gemara states that these psalms include choruses in which each section is sung by a different person. b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said /b that b David recited: “I will give thanks to You, for You have answered me” /b (Psalms 118:21), with regard to the success of his reign. b Yishai recited: “The stone which the builders rejected has become the chief keystone” /b (Psalms 118:22). b The brothers of /b David b recited: “This is the Lord’s doing; /b it is marvelous in our eyes” (Psalms 118:23). b Samuel /b the Prophet b recited: “This is the day which the Lord has made; /b we will rejoice and be glad in it” (Psalms 118:24)., b The brothers of /b David b recited: “We beseech You, Lord, save now” /b (Psalms 118:25). b David recited: “We beseech You, Lord, make us prosper now” /b (Psalms 118:25). b Yishai recited: “Blessed be he who comes in the name of the Lord” /b (Psalms 118:26). b Samuel recited: “We bless you out of the house of the Lord” /b (Psalms 118:26). b They all recited: “The Lord is God, and has given us light” /b (Psalms 118:27). b Samuel recited: “Order the Festival procession with boughs, /b even to the horns of the altar” (Psalms 118:27). b David recited: “You are my God, and I will give thanks to You” /b (Psalms 118:28). b They all recited: “You are my God, I will exalt You” /b (Psalms 118:28)., b We learned /b in a mishna b there, /b in i Sukka /i : In b a place where they were accustomed /b

195. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 313

31a. שמשדלתו בדברים לפיכך הקדים הקב"ה כיבוד אב לכיבוד אם וגלוי וידוע לפני מי שאמר והיה העולם שהבן מתיירא מאביו יותר מאמו מפני שמלמדו תורה לפיכך הקדים הקב"ה מורא האם למורא האב,תני תנא קמיה דרב נחמן בזמן שאדם מצער את אביו ואת אמו אמר הקב"ה יפה עשיתי שלא דרתי ביניהם שאלמלי דרתי ביניהם ציערוני אמר ר' יצחק כל העובר עבירה בסתר כאילו דוחק רגלי שכינה שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי,אמר רבי יהושע בן לוי אסור לאדם שיהלך ארבע אמות בקומה זקופה שנא' (ישעיהו ו, ג) מלא כל הארץ כבודו רב הונא בריה דרב יהושע לא מסגי ארבע אמות בגילוי הראש אמר שכינה למעלה מראשי,שאל בן אלמנה אחת את ר' אליעזר אבא אומר השקיני מים ואימא אומרת השקיני מים איזה מהם קודם אמר ליה הנח כבוד אמך ועשה כבוד אביך שאתה ואמך חייבים בכבוד אביך בא לפני רבי יהושע אמר לו כך,אמר לו רבי נתגרשה מהו אמר ליה מבין ריסי עיניך ניכר שבן אלמנה אתה הטל להן מים בספל וקעקע להן כתרנגולין,דרש עולא רבה אפיתחא דבי נשיאה מאי דכתיב (תהלים קלח, ד) יודוך ה' כל מלכי ארץ כי שמעו אמרי פיך מאמר פיך לא נאמר אלא אמרי פיך בשעה שאמר הקב"ה (שמות כ, ב) אנכי ולא יהיה לך אמרו אומות העולם לכבוד עצמו הוא דורש,כיון שאמר (שמות כ, יא) כבד את אביך ואת אמך חזרו והודו למאמרות הראשונות רבא אמר מהכא (תהלים קיט, קס) ראש דברך אמת ראש דברך ולא סוף דברך אלא מסוף דברך ניכר שראש דברך אמת,בעו מיניה מרב עולא עד היכן כיבוד אב ואם אמר להם צאו וראו מה עשה עובד כוכבים אחד באשקלון ודמא בן נתינה שמו פעם אחת בקשו חכמים פרקמטיא בששים ריבוא שכר והיה מפתח מונח תחת מראשותיו של אביו ולא ציערו,אמר רב יהודה אמר שמואל שאלו את ר' אליעזר עד היכן כיבוד אב ואם אמר להם צאו וראו מה עשה עובד כוכבים אחד לאביו באשקלון ודמא בן נתינה שמו בקשו ממנו חכמים אבנים לאפוד בששים ריבוא שכר ורב כהנא מתני בשמונים ריבוא והיה מפתח מונח תחת מראשותיו של אביו ולא ציערו,לשנה האחרת נתן הקב"ה שכרו שנולדה לו פרה אדומה בעדרו נכנסו חכמי ישראל אצלו אמר להם יודע אני בכם שאם אני מבקש מכם כל ממון שבעולם אתם נותנין לי אלא אין אני מבקש מכם אלא אותו ממון שהפסדתי בשביל כבוד אבא,וא"ר חנינא ומה מי שאינו מצווה ועושה כך מצווה ועושה עאכו"כ דאר"ח גדול מצווה ועושה ממי שאינו מצווה ועושה,אמר רב יוסף מריש ה"א מאן דהוה אמר לי הלכה כר"י דאמר סומא פטור מן המצות עבידנא יומא טבא לרבנן דהא לא מיפקידנא והא עבידנא השתא דשמעיתא להא דא"ר חנינא גדול מצווה ועושה יותר ממי שאינו מצווה ועושה אדרבה מאן דאמר לי דאין הלכה כרבי יהודה עבידנא יומא טבא לרבנן,כי אתא רב דימי אמר פעם אחת היה לבוש סירקון של זהב והיה יושב בין גדולי רומי ובאתה אמו וקרעתו ממנו וטפחה לו על ראשו וירקה לו בפניו ולא הכלימה,תני אבימי בריה דרבי אבהו יש מאכיל לאביו פסיוני וטורדו מן העולם ויש מטחינו בריחים

31a. b she persuades him with /b many b statements /b of encouragement and does not treat him harshly. b Therefore, /b in the mitzva of: “Honor your father and your mother” (Exodus 20:11), b the Holy One, Blessed be He, preceded /b the mention of b the honor /b due one’s b father before /b mentioning the b honor /b due one’s b mother. /b The verse emphasizes the duty that does not come naturally. Similarly, b it is revealed and known before the One Who spoke and the world came into being that a son fears his father more than his mother, because /b his father b teaches him Torah, /b and consequently he is strict with him. b Therefore, /b in the verse: “A man shall fear his mother and his father” (Leviticus 19:3), b the Holy One, Blessed be He, preceded /b the mention of b fear of the mother before /b the mention of b fear of the father. /b , b A i tanna /i taught /b a i baraita /i b before Rav Naḥman: When a person causes his father and mother suffering, the Holy One, Blessed be He, says: I did well in not dwelling among them, for if I had dwelled among them they would have caused Me suffering /b as well, as it were. b Rabbi Yitzḥak says: Anyone who transgresses in private, it is /b considered b as though he is pushing away the feet of the Divine Presence, /b i.e., he distances God from him, so to speak. b As it is stated: “So says the Lord: The heaven is My throne and the earth is My footstool” /b (Isaiah 66:1). When someone sins in secret, he demonstrates that he thinks God is absent from that place, and it is as though he pushes His feet away from the earth.,With regard to the same issue, b Rabbi Yehoshua ben Levi says: /b It is b prohibited for a person to walk /b even b four cubits with an upright posture, /b which is considered an arrogant manner, b as it is stated: “The entire world is full of His glory” /b (Isaiah 6:3). One who walks in an arrogant manner indicates a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place, as it were. The Gemara relates: b Rav Huna, son of Rav Yehoshua, would not walk four cubits with an uncovered head. He said: The Divine Presence is above my head, /b and I must act respectfully., b The son of one widow asked Rabbi Eliezer: /b If my b father says /b to me: b Give me water to drink, and /b my b mother /b also b says /b to me: b Give me water to drink, which of them /b should I honor b first? /b Rabbi Eliezer b said to him: Set /b aside b the honor of your mother, and perform the honor of your father, as you and your mother are /b both b obligated in the honor of your father. He came before Rabbi Yehoshua and /b asked him the same question, and Rabbi Yehoshua b said this /b same answer b to him. /b ,The man b said to him: My teacher, /b if one’s mother b is divorced, what is /b the i halakha /i ? Rabbi Yehoshua b said to him: From your eyelashes, /b which are filled with tears, b it is evident that you are the son of a widow, /b and you have no father. Why, then, are you asking this question as though it were relevant for you? Consequently, Rabbi Yehoshua answered him sarcastically: b Pour water for them into a pitcher and squawk at them as /b one does to summon b chickens. /b In other words, if one’s mother is divorced, the same honor is due to both parents, and neither takes precedence.,§ b Ulla the Great interpreted /b a verse b homiletically at the entrance to the house of the i Nasi /i . What /b is the meaning of that b which is written: “All the kings of the earth shall give You thanks, O Lord, for they have heard the words of Your mouth” /b (Psalms 138:4)? It b is not stated: The word of Your mouth, /b in the singular. b Rather, /b the verse uses the expression: b “The words of Your mouth,” /b in the plural. To what is this phrase referring? b When the Holy One, Blessed be He, said: “I am /b the Lord your God” (Exodus 20:2), b and, /b in the same verse: b “You shall have no /b other gods before Me,” b the nations of the world said: He teaches /b this b for His own honor, /b as both statements entail respect for God., b Once He said: “Honor your father and your mother” /b (Exodus 20:11), b they returned and conceded /b the truth b of the first statements, /b which is why the verse uses the plural expression: “Words of Your mouth,” i.e., all the words of God’s mouth. b Rava said: /b This can be derived b from here: “The beginning of Your word is truth” /b (Psalms 119:160). Is b the beginning of Your word /b truth b but not the end of Your word? Rather, from the end of Your word it is apparent /b to everyone b that the beginning of Your word is truth. /b ,The Sages b raised a dilemma before Rav Ulla: How far /b must one go to fulfill the mitzva of b honoring one’s father and mother? /b Rav Ulla b said to them: Go and see what one gentile did in Ashkelon, and his name was Dama ben Netina. Once the Sages sought /b to purchase b merchandise [ i perakmatya /i ] /b from him b for six hundred thousand /b gold dinars’ b profit, but the key /b for the container in which the merchandise was kept b was placed under his father’s head, /b and he was sleeping at the time. b And /b Dama ben Netina would b not disturb /b his father by waking him, although he could have made a substantial profit., b Rav Yehuda says /b that b Shmuel says: They asked Rabbi Eliezer: How far /b must one go to fulfill the mitzva b of honoring one’s father and mother? /b Rabbi Eliezer b said to them: Go and see what one gentile did for his father in Ashkelon, and /b the b name /b of the son b was Dama ben Netina. /b Once b the Sages wished /b to purchase precious b stones from him for the ephod /b of the High Priest b for six hundred thousand /b gold dinars’ b profit, and Rav Kahana taught /b that it was b eight hundred thousand /b gold dinars’ profit. b And the key /b to the chest holding the jewels b was placed under his father’s head, and he /b would b not disturb him. /b , b The next year the Holy One, Blessed be He, gave /b Dama ben Netina b his reward, as a red heifer was born in his herd, /b and the Jews needed it. When b the Sages of Israel came to him he said to them: I know, /b concerning b you, that if I /b were to b ask for all the money in the world you /b would b give /b it b to me. But I ask only that money that I lost due to /b the b honor of Father. /b , b And Rabbi Ḥanina says: And if /b this is related about b one who is not commanded /b by the Torah to honor his father, as Dama was a gentile, b and /b nevertheless when b he performs /b the mitzva he is given b this /b great reward, b all the more so /b is one rewarded who is b commanded /b to fulfill a mitzva b and performs /b it. b As Rabbi Ḥanina says: Greater /b is one who b is commanded /b to do a mitzva b and performs /b it b than one who is not commanded /b to do a mitzva b and performs /b it., b Rav Yosef, /b who was blind, b said: At first I would say: /b If b someone would tell me /b that the b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehuda, who says: A blind person is exempt from /b fulfilling b the mitzvot, I would make a festive day for the rabbis, as I am not commanded and yet I perform /b the mitzvot. This means my reward is very great. b Now that I have heard that which Rabbi Ḥanina says: Greater /b is one who b is commanded /b to do a mitzva b and performs /b it b than one who is not commanded /b to do a mitzva b and performs /b it, b on the contrary: /b If b someone would tell me /b that the b i halakha /i /b is b not in accordance with /b the opinion of b Rabbi Yehuda, /b and a blind person is obligated in mitzvot, b I would make a festive day for the rabbis. /b , b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: Once /b Dama ben Netina b was wearing a fine cloak [ i sirkon /i ] of gold, and was sitting among the nobles /b of b Rome. And his mother came to him and tore /b his garment b from him and smacked him on the head and spat in his face, and /b yet b he did not embarrass her. /b , b Avimi, son of Rabbi Abbahu, taught: There is /b a type of son b who feeds his father pheasant [ i pasyonei /i ] and /b yet this behavior b causes him to be removed from the World, /b i.e., the World-to-Come; b and there is /b one b who makes him grind with a millstone, /b which is difficult work,

196. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 15, 294, 299

30a. ועם בית דין מאי ועם ב"ד בפני בית דין לאפוקי שלא בפני בית דין דלא,מתיב רבא ועוד זאת היתה ירושלים יתירה על יבנה וכו' מאי ועוד זאת אילימא כדקתני זאת מיבעי ליה אלא דבירושלים תוקעין יחידין וביבנה אין תוקעין יחידין,וביבנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי מסיים שליחא דציבורא תקיעה ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי],אלא לאו דבירושלים תוקעין בין בזמן ב"ד ובין שלא בזמן ב"ד וביבנה בזמן ב"ד אין שלא בזמן ב"ד לא הא בזמן ב"ד מיהא תוקעין ואפילו שלא בפני ב"ד,לא דאילו בירושלים תוקעין בין בפני ב"ד בין שלא בפני בית דין וביבנה בפני ב"ד אין שלא בפני ב"ד לא,איכא דמתני להא דרב הונא אהא דכתיב (ויקרא כה, ט) ביום הכפורים תעבירו שופר בכל ארצכם מלמד שכל יחיד ויחיד חייב לתקוע אמר רב הונא ועם בית דין מאי ועם ב"ד בזמן ב"ד לאפוקי שלא בזמן בית דין דלא,מתיב רבא תקיעת ראש השנה ויובל דוחה את השבת בגבולין איש וביתו מאי איש וביתו אילימא איש ואשתו איתתא מי מיחייבא והא מצות עשה שהזמן גרמא היא וכל מצות עשה שהזמן גרמא נשים פטורות,אלא לאו איש בביתו ואפילו שלא בזמן ב"ד לא לעולם בזמן ב"ד,מתיב רב ששת שוה היובל לראש השנה לתקיעה ולברכות אלא שביובל תוקעין בין בב"ד שקידשו בו את החדש ובין בב"ד שלא קידשו בו את החדש וכל יחיד ויחיד חייב לתקוע ובר"ה לא היו תוקעין אלא בב"ד שקידשו בו את החדש ואין כל יחיד ויחיד חייב לתקוע,מאי אין כל יחיד ויחיד חייב לתקוע אילימא דביובל תוקעין יחידין ובראש השנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי הוה מסיים שליחא דציבורא תקיעתא ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי],אלא לאו [דאילו] ביובל תוקעין בין בזמן ב"ד בין שלא בזמן ב"ד ובר"ה בזמן ב"ד אין שלא בזמן ב"ד לא קתני מיהת ביובל בין בזמן ב"ד בין שלא בזמן ב"ד,לא לעולם בזמן בית דין והכי קתני ביובל בזמן ב"ד תוקעין בין בפני בית דין בין שלא בפני ב"ד בר"ה תוקעין בזמן ב"ד ובפני ב"ד איתמר נמי א"ר חייא בר גמדא א"ר יוסי בן שאול אמר רבי אין תוקעין אלא כל זמן שבית דין יושבין,בעי ר' זירא ננערו לעמוד ולא עמדו מהו ב"ד יושבין בעינן והא איכא או דלמא זמן ב"ד בעינן וליכא תיקו:,ועוד זאת היתה ירושלים יתירה על יבנה וכו': רואה פרט ליושבת בנחל,שומעת פרט ליושבת בראש ההר קרובה פרט ליושבת חוץ לתחום ויכולה לבוא פרט למפסיק לה נהרא:, big strongמתני׳ /strong /big בראשונה היה הלולב ניטל במקדש שבעה ובמדינה יום אחד משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא לולב ניטל במדינה שבעה זכר למקדש,ושיהא יום הנף כולו אסור:, big strongגמ׳ /strong /big ומנלן דעבדינן זכר למקדש דאמר קרא (ירמיהו ל, יז) כי אעלה ארוכה לך וממכותיך ארפאך נאם ה' כי נדחה קראו לך ציון היא דורש אין לה מכלל דבעיא דרישה:,ושיהא יום הנף כולו אסור: מ"ט מהרה יבנה בית המקדש ויאמרו אשתקד מי לא אכלנו בהאיר מזרח עכשיו נמי ניכול,ולא ידעי דאשתקד לא הוה עומר האיר מזרח התיר השתא דאיכא עומר עומר מתיר,דמיבני אימת אילימא דאיבני בשיתסר הרי האיר מזרח התיר,אלא דאיבני בחמיסר מחצות היום ולהלן לשתרי דהא תנן הרחוקין מותרין מחצות היום ולהלן לפי שאין ב"ד מתעצלים בו,לא נצרכא דאיבני בחמיסר סמוך לשקיעת החמה אי נמי דאיבני בליליא,(אמר) רב נחמן בר יצחק רבן יוחנן בן זכאי

30a. b And /b they would sound the i shofar /i on Shabbat b with the court. /b Rav Huna’s brief statement is obscure, and therefore the Gemara asks: b What is /b the meaning of the phrase: b With the court? /b It means: b In the presence of the court, /b i.e., in the place where the court convenes. This comes b to exclude /b any place that is b not in the presence of the court, as /b the i shofar /i is b not /b sounded there.,§ b Rava raised an objection /b from the mishna: b And Jerusalem had this additional superiority over Yavne. What is /b the meaning of the phrase: b And this additional? If we say /b that it is referring only to b that which it teaches /b in the mishna, b it should have /b simply said: b This, /b without mentioning that it is an additional superiority. b Rather, /b it indicates b that in Jerusalem /b even private b individuals sound /b the i shofar /i on Shabbat, whereas b in Yavne individuals do not sound /b it, but only agents of the court., b And /b this too is difficult: b Don’t individuals sound /b the i shofar /i b in Yavne? But when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said: When the prayer leader completed the sounding /b of the i shofar /i b in Yavne, nobody could hear the sound of /b his own voice in b his ears due to the noise of the sounding of individuals. /b After the leader of the congregation finished sounding on behalf of the entire community, many individuals would take out their i shofars /i and blast them, which created a loud noise. This indicates that individuals would sound the i shofar /i on Shabbat even in Yavne., b Rather, /b is it b not /b the case b that in Jerusalem they sound /b the i shofar /i b both when the court /b was in session, i.e., until midday, b and when the court /b was b not /b in session. b And /b by contrast, b in Yavne, when the court /b was in session, b yes, /b they would sound the i shofar /i , whereas b when the court /b was b not /b in session, b no, /b they would not sound it. If so, this indicates that b when the court /b was in session b they would in any case sound /b the i shofar /i in Yavne, b even /b though this was b not in the presence of the court. /b This contradicts Rav Huna’s opinion that in Yavne they would sound the i shofar /i only in the presence of the court.,The Gemara rejects this argument. b No, /b the term additional can be explained to mean b that whereas in Jerusalem they /b would b sound /b the i shofar /i on Shabbat b both in the presence of the court and not in the presence of the court, /b with regard b to Yavne, in the presence of the court, yes, /b they would indeed sound it, but if it was b not in the presence of the court, no, /b they would not sound the i shofar /i .,§ b Some teach this /b statement b of Rav Huna /b not with regard to this mishna, but rather b with regard to this /b i baraita /i that deals with the Jubilee Year. b As it is written: “On Yom Kippur you shall proclaim with the i shofar /i throughout all your land” /b (Leviticus 25:9). This b teaches that each and every individual is obligated to sound /b the i shofar /i . In this connection b Rav Huna said: And /b they sound it b with the court. /b The Gemara asks: b What is /b the meaning of the phrase: b With the court? /b The Gemara explains: b When the court /b is in session. This serves b to exclude /b a case b when the court /b is b not /b in session, b that /b the i shofar /i is b not /b sounded., b Rava raised an objection /b from a i baraita /i : b The sounding /b of the i shofar /i b on Rosh HaShana and /b on Yom Kippur of b the Jubilee Year overrides /b the prohibitions of b Shabbat /b even b in the outlying areas /b outside the Temple, b every man and his house. /b The Gemara asks: b What is /b the meaning of the phrase: b Every man and his house? If we say /b that it means, as usual: Every b man and his wife, is a woman obligated /b to sound the i shofar /i ? b Isn’t /b sounding the i shofar /i b a positive, time-bound mitzva, /b i.e., one that can be performed only at a certain time of the day, or during the day rather than during the night, or only on certain days of the year? b And /b the principle is that with regard to b any positive, time-bound mitzva, women are exempt. /b , b Rather, is it not /b the case that this phrase means: b Every man in his house, and even /b at a time b when the court /b is b not /b in session? This presents a difficulty for the opinion of Rav Huna. The Gemara rejects this interpretation: b No; actually /b it means that every man may sound the i shofar /i in his house, but only b at a time when the court /b is in session., b Rav Sheshet raised an objection /b from another i baraita /i : Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both the i shofar /i b sounding and the /b additional b blessings /b recited in the i Amida /i prayer. b However, /b the difference is b that on /b Yom Kippur of b the Jubilee Year they sound /b the i shofar /i b both in the court where they sanctified the month and in a court where they did not sanctify the month, and each and every individual is obligated to sound /b the i shofar /i . Conversely, b on Rosh HaShana they sound /b the i shofar /i b only in the court where they sanctified the month, and each and every individual is not obligated to sound /b it.,The Gemara asks: b What is /b the meaning of the clause: b Each and every individual is not obligated to sound /b it? b If we say that on /b Yom Kippur of b the Jubilee Year individuals sound /b the i shofar /i , b whereas on Rosh HaShana individuals do not sound /b it at all, this is difficult: b But when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said: When the prayer leader completed the sounding /b of the i shofar /i b in Yavne, nobody could hear the sound of /b his own voice in b his ears due to the noise of the sounding of individuals. /b This indicates that individuals would sound the i shofar /i even on Rosh HaShana., b Rather, is it not /b the case that b whereas on /b Yom Kippur of b the Jubilee Year they sound /b the i shofar /i b both when the court /b is in session b and when the court /b is b not /b in session, b on Rosh HaShana, when the court /b was in session, b yes, /b they would indeed sound it, but b at a time when the court /b was b not /b in session, b no, /b they would not sound the i shofar /i . b In any event, /b the i baraita /i b is teaching /b that b on /b Yom Kippur of b the Jubilee Year /b they would sound the i shofar /i b both when the court /b was in session b and when the court /b was b not /b in session. This presents a difficulty for the opinion of Rav Huna.,The Gemara rejects this argument. b No; actually /b they sound the i shofar /i only b when the court /b was in session, b and this is what /b the i baraita /i b is teaching: On /b Yom Kippur of b the Jubilee Year, when the court /b was in session b they sound /b the i shofar /i b both in the presence of the court and not in the presence of the court; /b however, b on Rosh HaShana they sound /b it only b when the court /b was in session, b and /b even then only b in the presence of the court. It was also stated /b that b Rabbi Ḥiyya bar Gamda said /b that b Rabbi Yosei ben Shaul said /b that b Rabbi /b Yehuda HaNasi b said: They sound /b the i shofar /i b only throughout /b the period b when the court is sitting /b in session, and only in its presence., b Rabbi Zeira raised a dilemma: /b If the members of the court b stirred /b themselves b to rise /b at the end of the session, but there was some delay b and they did not /b actually b rise, what is /b the i halakha /i ? Do b we require /b that b the court /b be b seated, and that is /b the case here, as the judges are still sitting? b Or perhaps we require /b that the i shofar /i must be sounded b when /b the b court /b is in session, b and that is not /b the case, as they have stirred to rise. No relevant sources were found in this regard, and therefore the Gemara states that the question b shall stand /b unresolved.,§ The mishna stated: b And Jerusalem had this additional superiority over Yavne. /b Any city that could see Jerusalem and hear the sounding of the i shofar /i there, and was nearby, and people could come from there, they would sound the i shofar /i there as well. The Gemara clarifies these requirements: The clause that the city had to be able to b see /b Jerusalem comes to b exclude /b a city b that sits in /b a deep b valley, /b from which one can hear but cannot see Jerusalem from afar.,When the mishna states that the city must be able to b hear, /b this serves to b exclude /b a city b sitting on a mountaintop, /b from where one can see Jerusalem but cannot hear sounds from it. As for the requirement that the city must be b near, /b this comes to b exclude /b a place b sitting beyond /b the Shabbat b limit /b of Jerusalem, even if one can see and hear from that place. b And /b with regard to the statement that one b can come, /b this serves to b exclude /b a city b that is separated /b from Jerusalem b by a river, /b which renders it impossible for people to come to the city, even if it is close by., strong MISHNA: /strong After the previous mishna mentioned Rabban Yoḥa ben Zakkai’s ordice that applies to the sounding of the i shofar /i , this mishna records other ordices instituted by the same Sage: b At first, /b during the Temple era, b the i lulav /i was taken in the Temple /b all b seven /b days of i Sukkot /i , b and in the /b rest of the b country /b outside the Temple, it was taken only b one day, /b on the first day of the Festival. b After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that the i lulav /i should be taken /b even b in the /b rest of the b country /b all b seven /b days, in b commemoration of the Temple. /b , b And /b for similar reasons, Rabban Yoḥa ben Zakkai instituted b that /b for b the entire day of waving /b the i omer /i offering, i.e., the sixteenth of Nisan, eating the grain of the new crop b is prohibited. /b By Torah law, when the Temple is standing the new grain may not be eaten until after the i omer /i offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥa ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple., strong GEMARA: /strong The Gemara asks: b And from where do we /b derive b that one performs /b actions in b commemoration of the Temple? As the verse states: “For I will restore health to you, and I will heal you of your wounds, said the Lord; because they have called you an outcast: She is Zion, there is none who care for her” /b (Jeremiah 30:17). This verse teaches b by inference that /b Jerusalem b requires caring /b through acts of commemoration.,§ The mishna taught: Rabban Yoḥa ben Zakkai also instituted b that /b for b the entire day of waving /b the i omer /i offering, eating the grain of the new crop b is prohibited. /b The Gemara asks: b What is the reason /b for this ordice? The reasoning is that b soon the Temple will be rebuilt and /b people b will say: Last year, /b when the Temple was in ruins, b didn’t we eat /b from the new crop b as soon as the eastern /b horizon b was illuminated /b on the morning of the sixteenth of Nisan, as the new crop was permitted immediately? b Now too, let us eat /b the new grain at that time., b And they do not know that last year, /b when b there was no i omer /i , the eastern /b horizon b illuminating, /b i.e., the morning of the sixteenth of Nisan, served to b permit /b the consumption of the new grain immediately. However, b now that /b the Temple has been rebuilt and b there is an i omer /i /b offering, it is b the i omer /i /b that b permits /b the consumption of the new grain. When the Temple is standing, the new grain is not permitted until the i omer /i offering has been sacrificed.,The Gemara clarifies: In this scenario, b when /b is it b that /b the Temple was b built? If we say that it was rebuilt on the sixteenth /b of Nisan, then the Temple was not standing in the morning and therefore b the eastern /b horizon b illuminating /b indeed rendered eating the new grain b permitted, /b as it was not yet possible to bring the i omer /i offering., b Rather, /b you must say b that it was rebuilt on the fifteenth /b of Nisan or on some earlier date, in which case the new grain would not become permitted by the illumination of the eastern horizon. In that scenario, b from midday onward let it be permitted /b to eat the new grain, b as didn’t we learn /b in a mishna in tractate i Menaḥot /i : The people b distant /b from Jerusalem, who are unaware of the precise time when the i omer /i was brought, b are permitted /b to eat the new grain b from midday onward, because the /b members of the b court are not indolent with regard to /b the i omer /i offering and would certainly have sacrificed it by midday. If so, now too, it should be permitted to eat the new grain beginning at that time. Why did Rabban Yoḥa ben Zakkai prohibit it for the entire day?,The Gemara answers: This ordice b was necessary only /b in a case b where /b the Temple b was rebuilt on the fifteenth adjacent to sunset. Alternatively, /b in a situation b where /b the Temple b was rebuilt at night, /b on the evening of the sixteenth, and there was no opportunity to cut the i omer /i that night. In either case there is insufficient time to complete all the preparations so that the offering can be sacrificed by noon the next day. If people eat the new grain at midday, they will have retroactively transgressed a prohibition. Therefore, Rabban Yoḥa ben Zakkai instituted that the new grain should be prohibited for the entire day of the sixteenth., b Rav Naḥman bar Yitzḥak said: /b That is not the reason. Rather, b Rabban Yoḥa ben Zakkai /b

197. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 316, 317

71a. חייב:,אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין: תנו רבנן אכל כל מאכל ולא אכל בשר שתה כל משקה ולא שתה יין אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין שנאמר זולל וסובא,ואע"פ שאין ראייה לדבר זכר לדבר שנאמר (משלי כג, כ) אל תהי בסובאי יין בזוללי בשר למו ואומר (משלי כג, כא) כי סובא וזולל יורש וקרעים תלביש נומה אמר ר' זירא כל הישן בבית המדרש תורתו נעשית לו קרעים קרעים שנאמר וקרעים תלביש נומה:, big strongמתני׳ /strong /big גנב משל אביו ואכל ברשות אביו משל אחרים ואכל ברשות אחרים משל אחרים ואכל ברשות אביו אינו נעשה בן סורר ומורה עד שיגנוב משל אביו ויאכל ברשות אחרים רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו:, big strongגמ׳ /strong /big גנב משל אביו ואכל ברשות אביו אע"ג דשכיח ליה בעית,משל אחרים ואכל ברשות אחרים אע"ג דלא בעית לא שכיח ליה וכל שכן משל אחרים ואכל ברשות אביו דלא שכיח ליה ובעית,עד שיגנוב משל אביו ויאכל ברשות אחרים דשכיח ליה ולא בעית:,רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו: אמו מנא לה מה שקנתה אשה קנה בעלה אמר רבי יוסי בר' חנינא מסעודה המוכנת לאביו ולאמו,והאמר רבי חנן בר מולדה אמר רב הונא אינו חייב עד שיקנה בשר בזול ויאכל יין בזול וישתה אלא אימא מדמי סעודה המוכנת לאביו ולאמו,איבעית אימא דאקני לה אחר ואמר לה על מנת שאין לבעליך רשות בהן:, big strongמתני׳ /strong /big היה אביו רוצה ואמו אינה רוצה אביו אינו רוצה ואמו רוצה אינו נעשה בן סורר ומורה עד שיהו שניהם רוצין רבי יהודה אומר אם לא היתה אמו ראויה לאביו אינו נעשה בן סורר ומורה:, big strongגמ׳ /strong /big מאי אינה ראויה אילימא חייבי כריתות וחייבי מיתות ב"ד סוף סוף אבוה אבוה נינהו ואמיה אמיה נינהו,אלא בשוה לאביו קאמר תניא נמי הכי רבי יהודה אומר אם לא היתה אמו שוה לאביו בקול ובמראה ובקומה אינו נעשה בן סורר ומורה מאי טעמא דאמר קרא איננו שומע בקלנו מדקול בעינן שוין מראה וקומה נמי בעינן שוין,כמאן אזלא הא דתניא בן סורר ומורה לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר כמאן כרבי יהודה,איבעית אימא ר' שמעון היא דתניא אמר רבי שמעון וכי מפני שאכל זה תרטימר בשר ושתה חצי לוג יין האיטלקי אביו ואמו מוציאין אותו לסקלו אלא לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר אמר ר' יונתן אני ראיתיו וישבתי על קברו,כמאן אזלא הא דתניא עיר הנדחת לא היתה ולא עתידה להיות ולמה נכתבה דרוש וקבל שכר כמאן כר' אליעזר דתניא רבי אליעזר אומר כל עיר שיש בה אפילו מזוזה אחת אינה נעשית עיר הנדחת,מאי טעמא אמר קרא (דברים יג, יז) ואת כל שללה תקבוץ אל תוך רחבה ושרפת באש וכיון דאי איכא מזוזה לא אפשר דכתיב (דברים יב, ד) לא תעשון כן לה' אלהיכם אמר רבי יונתן אני ראיתיה וישבתי על תילה,כמאן אזלא הא דתניא בית המנוגע לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר כמאן כר' אלעזר בר' שמעון דתנן ר' אלעזר ברבי שמעון אומר לעולם אין הבית טמא עד שיראה כשתי גריסין על שתי אבנים בשתי כתלים בקרן זוית ארכו כשני גריסין ורחבו כגריס,מאי טעמא דר' אלעזר ברבי שמעון כתיב קיר וכתיב קירות איזהו קיר שהוא כקירות הוי אומר זה קרן זוית,תניא אמר רבי אליעזר בר' צדוק מקום היה בתחום עזה והיו קורין אותו חורבתא סגירתא אמר רבי שמעון איש כפר עכו פעם אחת הלכתי לגליל וראיתי מקום שמציינין אותו ואמרו אבנים מנוגעות פינו לשם:, big strongמתני׳ /strong /big היה אחד מהם גידם או חיגר או אלם או סומא או חרש אינו נעשה בן סורר ומורה שנאמר (דברים כא, יט) ותפשו בו אביו ואמו ולא גדמין והוציאו אותו ולא חגרין ואמרו ולא אלמין בננו זה ולא סומין איננו שומע בקולנו ולא חרשין,מתרין בו בפני שלשה ומלקין אותו חזר וקלקל נדון בעשרים ושלשה ואינו נסקל עד שיהו שם שלשה הראשונים שנאמר בננו זה זהו שלקה בפניכם:, big strongגמ׳ /strong /big שמעת מינה בעינן קרא כדכתיב שאני הכא

71a. he is b liable /b for entering the Temple while intoxicated.,§ The mishna teaches that the boy b does not become a stubborn and rebellious son unless he /b actually b eats meat and drinks wine. The Sages taught /b in a i baraita /i : If b he ate any /b other b food but did not eat meat, /b or if b he drank any /b other b beverage but did not drink wine, he does not become a stubborn and rebellious son unless he /b actually b eats meat and drinks wine, as it is stated: /b “This son of ours is stubborn and rebellious; he will not obey our voices; he is b a glutton and a drunkard.” /b , b And although there is no /b explicit b proof to the matter, /b there is b an allusion to the matter /b in another verse, b as it is stated: “Be not among wine drinkers, among gluttonous eaters of meat” /b (Proverbs 23:20). b And /b the verse b states: “For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags” /b (Proverbs 23:21). That is to say, a person who is a glutton and a drunkard, and sleeps a lot due to his excessive eating and drinking, will end up poor and dressed in rags. b Rabbi Zeira /b expounds the same verse and b says: /b With regard to b anyone who sleeps in the study hall, his Torah shall become tattered, as it is stated: “And drowsiness shall clothe a man with rags.” /b , strong MISHNA: /strong If b he stole that /b which belonged b to his father and ate on his father’s property, /b or he stole that which belonged b to others and ate on the property of others, /b or he stole that which belonged b to others and ate on his father’s property, he does not become a stubborn and rebellious son, unless he steals /b that which belonged b to his father and eats on the property of others. Rabbi Yosei, son of Rabbi Yehuda, says: /b He does not become a stubborn and rebellious son b unless he steals /b that which belonged b to his father and /b that which belonged b to his mother. /b , strong GEMARA: /strong The Gemara explains the reasons for the various i halakhot /i taught in the mishna: If b he stole /b that which belonged b to his father and ate on his father’s property, even though this is accessible to him /b and it is easy for him to steal, b he is afraid /b that his father will see him eating what he had stolen, and therefore he will not be drawn after his action to further evil.,If he stole that which belonged b to others and ate on the property of others, even though he is not afraid /b of them, as they neither know him nor watch over him, this theft b is not /b easily b accessible to him, /b as it is performed on someone else’s property, and therefore he will not be drawn to additional sin. b And all the more so /b if he stole that which belonged b to others and ate on his father’s property, /b in b which /b case b it is not accessible to him, and he is /b also b afraid /b of his father.,Therefore, he is not liable b unless he steals /b that which belonged b to his father and eats on the property of others, /b in b which /b case b it is /b easily b accessible to him, and he is not afraid, /b and there is concern that he will be drawn after his action to additional sin.,The mishna teaches that b Rabbi Yosei, son of Rabbi Yehuda, says /b that he is not liable as a stubborn and rebellious son b unless he steals /b that which belonged b to his father and /b that which belonged b to his mother. /b The Gemara asks: With regard to b his mother, from where does she have /b independently owned property that her son can steal? The basis for this question is the i halakha /i that b anything that a woman acquires is acquired by her husband. Rabbi Yosei, son of Rabbi Ḥanina, says /b in answer to this question: The mishna is referring to a case where the boy stole food b from a meal that had been prepared for his father and for his mother. /b In such a case the husband grants his wife ownership of the food that she will eat over the course of her meal.,The Gemara raises a difficulty. b But doesn’t Rabbi Ḥa bar Molada say /b that b Rav Huna says: /b A stubborn and rebellious son b is not liable unless he purchases inexpensive meat and eats /b it, and he purchases b inexpensive wine and drinks /b it, which indicates that he becomes liable only if he steals money, not if he steals the actual meat and wine? b Rather, say /b that the boy stole b from money /b set aside b for a meal that was to be prepared for his father and for his mother. /b ,The Gemara presents another answer to the question posed concerning the opinion of Rabbi Yosei, son of Rabbi Yehuda: b If you wish, say /b instead b that another /b person b gave /b property b to /b the mother b and said to her: /b This shall be yours b on the condition that your husband shall have no right to it. /b In such a case, the woman acquires the property for herself and her husband does not acquire it. Therefore, it is possible for the son to steal from his mother’s property., strong MISHNA: /strong If b his father wishes /b to have him punished b but his mother does not wish /b that, or if b his father does not wish /b to have him punished b but his mother wishes /b that, b he does not become a stubborn and rebellious son, unless they both wish /b that he be punished. b Rabbi Yehuda says: If his mother was not suited for his father, /b the two being an inappropriate match, as the Gemara will explain, b he does not become a stubborn and rebellious son. /b , strong GEMARA: /strong The Gemara asks: b What /b does Rabbi Yehuda mean when he speaks of the mother as being b not suited /b for the father? b If we say /b that due to their union they are among b those who are liable to /b receive b i karet /i , /b in which case the marriage does not take effect, b and /b certainly if the union puts them in the category of b those who are liable to /b receive one of the types of b court- /b imposed b death /b penalty, in which case the marriage also does not take effect, there is a difficulty: Why should it matter if they are not married? b Ultimately, his father is /b still b his father and his mother is /b still b his mother, /b and the verses concerning the stubborn and rebellious son can be fulfilled., b Rather, /b Rabbi Yehuda b is saying /b that the boy’s mother must be b identical to his father /b in several aspects. The Gemara comments: b This is also taught /b in a i baraita /i : b Rabbi Yehuda says: If his mother was not identical to his father in voice, appearance, and height, he does not become a stubborn and rebellious son. /b The Gemara asks: b What is the reason /b for this? b As the verse states: “He will not obey our voices /b [ b i kolenu /i /b ]” (Deuteronomy 21:20), which indicates that they both have the same voice. And b since we require /b that they be b identical /b in b voice, we also require /b that they be b identical /b in b appearance and height. /b ,The Gemara asks: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : b There has never been a stubborn and rebellious son and there will never be /b one b in the future, /b as it is impossible to fulfill all the requirements that must be met in order to apply this i halakha /i . b And why, /b then, b was /b the passage relating to a stubborn and rebellious son b written /b in the Torah? So that b you may expound /b upon new understandings of the Torah b and receive reward /b for your learning, this being an aspect of the Torah that has only theoretical value. b In accordance with whose /b opinion is this? It is b in accordance with /b the opinion of b Rabbi Yehuda, /b who requires that the parents have certain identical characteristics, making it virtually impossible to apply the i halakha /i ., b If you wish, say /b instead that this i baraita /i b is /b in accordance with the opinion of b Rabbi Shimon. As it is taught /b in a i baraita /i that b Rabbi Shimon says: And is it /b simply b due to /b the fact b that /b the boy b ate a i tarteimar /i of meat and drank a half- i log /i of Italian wine /b that b his father and his mother shall take him out to stone him? Rather, there has never been /b a stubborn and rebellious son b and there will never be /b one b in the future. And why, /b then, b was /b the passage relating to a stubborn and rebellious son b written /b in the Torah? So that b you may expound /b upon new understandings of the Torah b and receive reward /b for your learning. b Rabbi Yonatan says: /b This is not so, as b I saw /b one. I was once in a place where a stubborn and rebellious son was condemned to death, b and I /b even b sat on his grave /b after he was executed.,The Gemara raises a similar question: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : b There has never been an idolatrous city and there will never be /b one b in the future, /b as it is virtually impossible to fulfill all the requirements that must be met in order to apply this i halakha /i . b And why, /b then, b was /b the passage relating to an idolatrous city b written /b in the Torah? So that b you may expound /b upon new understandings of the Torah b and receive reward /b for your learning. b In accordance with whose /b opinion is this? It is b in accordance with /b the opinion of b Rabbi Eliezer, as it is taught /b in a i baraita /i that b Rabbi Eliezer says: Any city that has even one i mezuza /i /b or any other sacred scroll b cannot become an idolatrous city. /b It is difficult to imagine an entire city without even one i mezuza /i .,The Gemara asks: b What is the reason /b that a city that has even one i mezuza /i cannot become an idolatrous city? The Gemara answers: b The verse states: “And you shall gather all the spoil of it into the midst of the open space of the city, and shall burn with fire /b both the city and the entire plunder taken in it” (Deuteronomy 13:17). b And since if there is a i mezuza /i /b there b it is impossible /b to burn all the contents of the city, b as it is written: /b “And you shall overthrow their altars, and break their pillars, and burn their i asherim /i with fire… b This you shall not do so to the Lord your God” /b (Deuteronomy 12:3–4). It is derived from this verse that it is prohibited to destroy a sacred item such as a i mezuza /i . Therefore, in a city that has even one i mezuza /i , it is impossible to fulfill the i halakhot /i of an idolatrous city, as not all of its contents may be burned. b Rabbi Yonatan says: /b This is not so, as b I /b once b saw /b an idolatrous city that was condemned to destruction, b and I /b even b sat on its ruins. /b ,The Gemara asks another similar question: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : b There has never been a house afflicted /b with leprosy of the house b and there will never be /b one b in the future. And why, /b then, b was /b the passage relating to leprosy of the house b written /b in the Torah? So that b you may expound /b upon new understandings of the Torah b and receive reward /b for your learning. b In accordance with whose /b opinion is this? It is b in accordance with /b the opinion of b Rabbi Elazar, son of Rabbi Shimon, as we learned /b in a mishna ( i Nega’im /i 12:3) that b Rabbi Elazar, son of Rabbi Shimon, says: A house never becomes impure /b with leprosy b until /b a mark b about the size of two split beans is seen on two stones in two walls /b that form b a corner /b between them, the mark being b about two split beans in length and about one split bean in width. /b It is difficult to imagine that such a precise situation will ever occur.,The Gemara asks: b What is the reason /b for the statement b of Rabbi Elazar, son of Rabbi Shimon, /b that a house does not become impure unless it has a mark precisely in the corner? The verse states: “And he shall look at the leprous mark, and, behold, if the leprous mark be in the walls of the house, in greenish or reddish depressions, which in sight are lower than the wall” (Leviticus 14:37). In one part of the verse b it is written “wall,” and /b in another part of the verse b it is written “walls.” Which wall is like /b two b walls? You must say this is a corner. /b , b It is taught /b in a i baraita /i : b Rabbi Eliezer, son of Rabbi Tzadok, says: There was a place in the area of Gaza, and it was called the leprous ruin; /b that is to say, it was the ruin of a house that had been afflicted with leprosy. Apparently, then, leprosy of the house has existed. b Rabbi Shimon of the village of Akko said: I once went to the Galilee and I saw a place that was being marked off /b as an impure place, b and they said /b that b stones afflicted /b with leprosy b were cast there. /b This too indicates that a house afflicted with leprosy has existed., strong MISHNA: /strong b If one of /b the parents b was without hands, or lame, or mute, or blind, or deaf, /b their son b does not become a stubborn and rebellious son, as it is stated: /b “Then shall his father and his mother lay hold of him, and bring him out to the elders of his city and to the gate of his place. And they shall say to the elders of his city: This son of ours is stubborn and rebellious; he will not obey our voices; he is a glutton and a drunkard” (Deuteronomy 21:19–20). The Sages derive: b “Then shall his father and his mother lay hold of him,” but not /b people b without hands, /b who cannot do this. b “And bring him out,” but not lame people, /b who cannot walk. b “And they shall say,” but not mutes. “This son of ours,” but not blind people, /b who cannot point to their son and say “this.” b “He will not obey our voices,” but not deaf people, /b who cannot hear whether or not he declined to obey them.,After he is brought before the elders of the city, b he is admonished before three /b people b and /b then b they flog him /b for having stolen. If b he sins again, he is judged by /b a court of b twenty-three /b judges, b but he is not stoned unless the first three /b judges before whom he had been flogged b are /b present b there, as it is stated: “This son of ours,” this is /b the son b who was /b already b flogged before you. /b , strong GEMARA: /strong The Gemara draws a conclusion from the mishna: b You /b can b learn from /b the mishna that b we require /b that b a verse /b be fulfilled precisely b as it is written, /b in strict conformity with its literal sense, and not in looser or more expansive fashion. The Gemara rejects this suggestion: There is no proof from here. b Here it is different, /b

198. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 179

89a. עבודת גלולים שוב מה כתיב בה זכור את יום השבת לקדשו כלום אתם עושים מלאכה שאתם צריכין שבות שוב מה כתיב בה לא תשא משא ומתן יש ביניכם שוב מה כתיב בה כבד את אביך ואת אמך אב ואם יש לכם שוב מה כתיב בה לא תרצח לא תנאף לא תגנוב קנאה יש ביניכם יצר הרע יש ביניכם מיד הודו לו להקב"ה שנאמר (תהלים ח, י) ה' אדונינו מה אדיר שמך וגו' ואילו תנה הודך על השמים לא כתיב,מיד כל אחד ואחד נעשה לו אוהב ומסר לו דבר שנאמר (תהלים סח, יט) עלית למרום שבית שבי לקחת מתנות באדם בשכר שקראוך אדם לקחת מתנות אף מלאך המות מסר לו דבר שנאמר (במדבר יז, יב) ויתן את הקטורת ויכפר על העם ואומר ויעמוד בין המתים ובין החיים וגו' אי לאו דאמר ליה מי הוה ידע:,וא"ר יהושע בן לוי בשעה שירד משה מלפני הקב"ה בא שטן ואמר לפניו רבונו של עולם תורה היכן היא אמר לו נתתיה לארץ הלך אצל ארץ אמר לה תורה היכן היא אמרה לו (איוב כח, כג) אלהים הבין דרכה וגו' הלך אצל ים ואמר לו אין עמדי הלך אצל תהום א"ל אין בי שנאמר (איוב כח, יד) תהום אמר לא בי היא וים אמר אין עמדי אבדון ומות אמרו באזנינו שמענו שמעה חזר ואמר לפני הקב"ה רבש"ע חיפשתי בכל הארץ ולא מצאתיה אמר לו לך אצל בן עמרם,הלך אצל משה אמר לו תורה שנתן לך הקב"ה היכן היא אמר לו וכי מה אני שנתן לי הקב"ה תורה א"ל הקב"ה למשה משה בדאי אתה אמר לפניו רבונו של עולם חמודה גנוזה יש לך שאתה משתעשע בה בכל יום אני אחזיק טובה לעצמי אמר לו הקב"ה למשה הואיל ומיעטת עצמך תקרא על שמך שנאמר (מלאכי ג, כב) זכרו תורת משה עבדי וגו':,וא"ר יהושע בן לוי בשעה שעלה משה למרום מצאו להקב"ה שהיה קושר כתרים לאותיות אמר לו משה אין שלום בעירך אמר לפניו כלום יש עבד שנותן שלום לרבו א"ל היה לך לעזרני מיד אמר לו (במדבר יד, יז) ועתה יגדל נא כח ה' כאשר דברת,(אמר) ר' יהושע בן לוי מ"ד (שמות לב, א) וירא העם כי בושש משה אל תקרי בושש אלא באו שש בשעה שעלה משה למרום אמר להן לישראל לסוף ארבעים יום בתחלת שש אני בא לסוף מ' יום בא שטן ועירבב את העולם אמר להן משה רבכם היכן הוא אמרו לו עלה למרום אמר להן באו שש ולא השגיחו עליו מת ולא השגיחו עליו הראה להן דמות מטתו והיינו דקאמרי ליה לאהרן (שמות לב, א) כי זה משה האיש וגו':,א"ל ההוא מרבנן לרב כהנא מי שמיע לך מאי הר סיני א"ל הר שנעשו בו נסים לישראל הר ניסאי מיבעי ליה אלא הר שנעשה סימן טוב לישראל הר סימנאי מיבעי ליה א"ל מ"ט לא שכיחת קמיה דרב פפא ורב הונא בריה דרב יהושע דמעייני באגדתא דרב חסדא ורבה ברי' דרב הונא דאמרי תרווייהו מאי הר סיני הר שירדה שנאה לעכו"ם עליו והיינו דאמר ר' יוסי בר' חנינא ה' שמות יש לו מדבר צין שנצטוו ישראל עליו מדבר קדש שנתקדשו ישראל עליו מדבר קדמות שנתנה קדומה עליו מדבר פארן

89a. b idols /b that you require this special warning? b Again /b Moses asked: b What /b else b is written in it? /b The Holy One, Blessed be He, said to him: b “Remember the Shabbat day to sanctify it” /b (Exodus 20:8). Moses asked the angels: b Do you perform labor that you require rest /b from it? b Again /b Moses asked: b What /b else b is written in it? “Do not take /b the name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: b Do you /b conduct b business with one another /b that may lead you to swear falsely? b Again /b Moses asked: b What /b else b is written in it? /b The Holy One, Blessed be He, said to him: b “Honor your father and your mother” /b (Exodus 20:12). Moses asked the angels: b Do you have a father or a mother /b that would render the commandment to honor them relevant to you? b Again /b Moses asked: b What /b else b is written in it? /b God said to him: b “You shall not murder, you shall not commit adultery, you shall not steal” /b (Exodus 20:13) Moses asked the angels: b Is there jealousy among you, /b or b is there an evil inclination within you /b that would render these commandments relevant? b Immediately they agreed with the Holy One, Blessed be He, /b that He made the right decision to give the Torah to the people, and b as it is stated: “God our Lord, how glorious is Your name in all the earth” /b (Psalms 8:10), b while “that Your majesty is placed above the heavens” is not written /b because the angels agreed with God that it is appropriate to give the Torah to the people on earth., b Immediately, each and every one /b of the angels b became an admirer /b of Moses b and passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man, /b and even among the rebellious also that the Lord God might dwell there” (Psalms 68:19). The meaning of the verse is: b In reward for /b the fact b that they called you man, /b you are not an angel and the Torah is applicable to you, b you took gifts /b from the angels. And b even the Angel of Death gave him something, /b as Moses told Aaron how to stop the plague, b as it is stated: “And he placed the incense, and he atoned for the people” /b (Numbers 17:12). b And /b the verse b says: “And he stood between the dead and the living, /b and the plague was stopped” (Numbers 17:13). b If /b it were b not that /b the Angel of Death b told him /b this remedy, b would he have known /b it?, b And Rabbi Yehoshua ben Levi said: When Moses descended from /b standing b before the Holy One, Blessed be He, /b with the Torah, b Satan came and said before Him: Master of the Universe, where is the Torah? /b br b He said to him: I have given it to the earth. He went to the earth, /b and b said to it: Where is the Torah? /b It b said to him: /b I do not know, as only: b “God understands its way, /b and He knows its place” (Job 28:23). br b He went to the sea /b and asked: Where is the Torah? b And /b the sea b said to him: “It is not with me.” /b br b He went to the depths /b and asked: Where is the Torah? And the depths b said to him: “It is not within me.” /b And from where is it derived that the sea and the depths answered him this way? b As it is stated: “The depth said: It is not within me, and the sea said: It is not with me” /b (Job 28:14). b “Destruction and death said: We heard a rumor of it with our ears” /b (Job 28:22). br Satan b returned and said before the Holy One, Blessed be He: Master of the Universe, I searched /b for the Torah b throughout all the earth and did not find it. /b He b said to him: Go to /b Moses, b son of Amram. /b , b He went to Moses /b and b said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? /b Moses evaded the question and b said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? /b I am unworthy. b The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? /b Moses b said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, /b as it is stated: “And I was His delight every day, playing before Him at every moment” (Proverbs 8:30). b Should I take credit for myself /b and say that You gave it to me? b The Holy One, Blessed be He, said to Moses: Since you belittled yourself, /b the Torah b will be called by your name, as it is stated: “Remember the Torah of Moses My servant /b to whom I commanded at Horeb laws and statutes for all of Israel” (Malachi 3:22)., b And Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters. /b On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God b said to him: Moses, is there no greeting in your city? /b Do people not greet each other in your city? He b said before Him: Does a servant greet his master? /b That would be disrespectful. He b said to him: /b At least b you should have assisted Me /b and wished Me success in My work. b Immediately /b he b said to Him: “And now, may the power of the Lord be great as you have spoken” /b (Numbers 14:17).,And b Rabbi Yehoshua ben Levi said: What /b is the meaning of that b which is written: “And the people saw that Moses delayed [ i boshesh /i ] /b to come down from the mount” (Exodus 32:1)? b Do not read /b the word in the verse as b i boshesh /i ; rather, /b read it as b i ba’u shesh /i , six /b hours b have arrived. When Moses ascended on High, he told /b b the Jewish people: In forty days, at the beginning of six /b hours, b I will come. After forty days, Satan came and brought confusion to the world /b by means of a storm, and it was impossible to ascertain the time. Satan b said to /b the Jews: b Where is your teacher Moses? /b They b said to him: He ascended on High. /b He b said to them: Six /b hours b have arrived /b and he has not yet come. Surely he won’t. b And they paid him no attention. /b Satan said to them: Moses b died. And they paid him no attention. /b Ultimately, b he showed them an image of his /b death- b bed /b and an image of Moses’ corpse in a cloud. b And that is what /b the Jewish people b said to Aaron: “For this Moses, the man /b who brought us up out of the land of Egypt, we know not what has become of him” (Exodus 32:1)., b One of the Sages said to Rav Kahana: Did you hear what /b is the reason that the mountain was called b Mount Sinai? /b Rav Kahana b said to him: /b It is because it is b a mountain upon which miracles [ i nissim /i ] were performed for the Jewish people. /b The Sage said to him: If so, b it should have been /b called b Mount Nisai, /b the mountain of miracles. b Rather, /b Rav Kahana said to him: It is b a mountain that was a good omen [ i siman /i ] for the Jewish people. /b The Sage said to him: If so, b it should have been /b called b Har Simanai, /b the mountain of omens. Rav Kahana b said to him: What is the reason /b that b you do not frequent /b the school where you can study b before Rav Pappa and Rav Huna, son /b of b Rav Yehoshua, who study i aggada /i ? As Rav Ḥisda and Rabba, son of Rav Huna, both said: What /b is the reason it is called b Mount Sinai? /b It is because it is b a mountain upon which hatred [ i sina /i ] for the nations of the world descended /b because they did not accept the Torah. b And that is what Rabbi Yosei, son of Rabbi Ḥanina, said: /b The desert in which Israel remained for forty years b has five names. /b Each name has a source and a rationale: b The Zin Desert, /b because b the Jewish people were commanded [ i nitztavu /i ] in it; the Kadesh Desert, /b because b the Jewish people were sanctified [ i nitkadshu /i ] in it. The Kedemot Desert, /b because the b ancient /b [ b i keduma /i /b ] Torah, which preceded the world, b was given in it. The Paran Desert, /b

199. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 143-146, 149, 151, 176, 137 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 212

200. Origen, Homilies On Joshua, 19.4, 20.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine law Found in books: van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 222

201. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 174

54b. כאיש המעורה בלוייה שלו אמר ריש לקיש בשעה שנכנסו נכרים להיכל ראו כרובים המעורין זה בזה הוציאון לשוק ואמרו ישראל הללו שברכתן ברכה וקללתן קללה יעסקו בדברים הללו מיד הזילום שנאמר (איכה א, ח) כל מכבדיה הזילוה כי ראו ערותה,ושתיה היתה נקראת תנא שממנה הושתת העולם תנן כמאן דאמר מציון נברא העולם דתניא רבי אליעזר אומר עולם מאמצעיתו נברא שנאמר (איוב לח, לח) בצקת עפר למוצק ורגבים ידובקו,רבי יהושע אומר עולם מן הצדדין נברא שנאמר (איוב לז, ו) כי לשלג יאמר הוי ארץ וגשם מטר וגשם מטרות עוזו רבי יצחק (נפחא) אמר אבן ירה הקב"ה בים ממנו נשתת העולם שנאמר (איוב לח, ו) על מה אדניה הטבעו או מי ירה אבן פנתה,וחכמים אומרים מציון נברא שנאמר (תהלים נ, א) מזמור לאסף אל אלהים ה' ואומר מציון מכלל יופי ממנו מוכלל יפיו של עולם,תניא ר' אליעזר הגדול אומר (בראשית ב, ד) אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלהים ארץ ושמים תולדות שמים משמים נבראו תולדות הארץ מארץ נבראו,וחכמים אומרים אלו ואלו מציון נבראו שנאמר מזמור לאסף אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו ואומר מציון מכלל יופי אלהים הופיע ממנו מוכלל יופיו של עולם,נטל את הדם ממי שממרס בו וכו' מאי כמצליף מחוי רב יהודה

54b. It means b like a man /b joined and b clinging to his i livaya /i , /b his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. b Reish Lakish said: When gentiles /b destroyed the Second Temple and b entered the Sanctuary, they saw /b these drawings of b cherubs clinging to one another. /b They peeled them from the wall, b took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, /b due to their great fear of God, should b they be occupied with such matters, /b making images of this kind? b They immediately debased /b and destroyed b them, as it is stated: “All who honored her debase her because they have seen her nakedness” /b (Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies b and it was called /b the b foundation [ i shetiyya /i ] /b rock. A Sage b taught /b in the i Tosefta /i : Why was it called i shetiyya /i ? It is b because the world was created [ i hushtat /i ] from it. /b The Gemara comments: b We learned /b the mishna b in accordance with /b the opinion of b the one who said /b that b the world was created from Zion. As it was taught /b in a i baraita /i that b Rabbi Eliezer says: The world was created from its center, as it is stated: “When the dust runs into a mass, and the clods cleave fast together” /b (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth., b Rabbi Yehoshua says: /b The b world was created from the sides, as it is stated: “For He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain” /b (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. b Rabbi Yitzḥak Nappaḥa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: “Upon what were its foundations fastened; or who laid its cornerstone?” /b (Job 38:6)., b And the Rabbis say: /b The world b was created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God /b has spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), b and it states: “Out of Zion, the perfection of beauty, /b God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion., b It was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven” /b (Genesis 2:4) means that the b generations of the heavens, /b i.e., all things found in the heavens, b were created from the heavens, /b while the b generations of the earth were created from the earth. /b , b And the Rabbis say: Both these and those were created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,” and it says: “Out of Zion, the perfection of beauty, God has shined forth,” /b i.e., b from /b Zion b the beauty of the world was perfected, /b which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest b took the blood /b of the bull b from /b the one b who was stirring it /b so it would not coagulate, b and he entered /b and sprinkled it like one who whips. The Gemara asks: b What is /b the meaning of: b Like one who whips? Rav Yehuda demonstrated /b the action with his hand,

202. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 291

39b. אית דאמרי בביאה כולי עלמא לא פליגי דביאת קטן עדיפא כי פליגי בחליצת קטן,והכי איתמר חליצת קטן וחליצת גדול פליגי בה ר' יוחנן ור' יהושע בן לוי חד אמר חליצת גדול עדיפא וחד אמר כי הדדי נינהו,מאן דאמר חליצת גדול עדיפא דהא מצוה בגדול ואידך כי אמרינן מצוה בגדול לענין יבום אבל לענין חליצה כהדדי נינהו,תנן לא רצו חוזרין אצל גדול מאי לאו לא רצו לייבם אלא לחלוץ וקתני חוזרין אצל גדול וש"מ חליצת גדול עדיפא,לא לא רצו לא לחלוץ ולא לייבם דכוותיה גבי גדול לא רצה לא לחלוץ ולא לייבם אלא אמאי חוזרין אצל גדול למכפייה לכפייהו לדידהו כיון דמצוה עליה דידיה רמיא לדידיה כייפינן,ת"ש תלה בגדול עד שיבא ממדינת הים אין שומעין לו ואי ס"ד חליצת גדול עדיפא אמאי אין שומעין לו נינטר דלמא אתי וחליץ,ולטעמיך בקטן עד שיגדיל אין שומעין לו אמאי נינטר דלמא גדיל ומייבם (אי נמי אתי איהו ומייבמה) אלא כל שהויי מצוה לא שהינן,תנן התם מצות יבום קודמת למצות חליצה בראשונה שהיו מתכוונין לשם מצוה עכשיו שאין מתכוונין לשם מצוה אמרו מצות חליצה קודמת למצות יבום,אמר רב אין כופין כי אתו לקמיה דרב אמר להו אי בעית חלוץ אי בעית ייבם בדידך תלא רחמנא (דברים כה, ז) ואם לא יחפוץ האיש הא אם חפץ אי בעי חליץ אי בעי ייבם,ואף רב יהודה סבר אין כופין מדאתקין רב יהודה בגיטא דחליצה איך פלונית בת פלוני אקרבת ית פלוני יבמה קדמנא לבי דינא ואשתמודעינהו דאחוה דמיתנא מאבא ניהו ואמרי ליה אי צבית ליבם יבם ואי לא איטלע לה רגליך דימינא,ואיטלע לה רגלא דימינא ושרת סיניה מעל רגלוהי וירקת באנפוהי רוקא דמתחזיא לבי דינא על ארעא,ורבי חייא בר אויא מסיים בה משמיה דרב יהודה ואקרינהו מה דכתיב בספר אורייתא דמשה,אשתמודעינהו פליגי בה רב אחא ורבינא חד אמר בעדים וחד אמר אפילו קרוב אפילו אשה והלכתא גלויי מילתא בעלמא הוא ואפילו קרוב ואפילו אשה:,בראשונה שהיו מתכוונין לשם מצוה מצות יבום קודמת למצות חליצה ועכשיו שאין מתכוונין לשם מצוה אמרו מצות חליצה קודמת למצות יבום,אמר רמי בר חמא א"ר יצחק חזרו לומר מצות יבום קודמת למצות חליצה א"ל רב נחמן בר יצחק אכשור דרי,מעיקרא סברי לה כאבא שאול ולבסוף סברי לה כרבנן,דתניא אבא שאול אומר הכונס את יבמתו לשם נוי ולשום אישות ולשום דבר אחר כאילו פוגע בערוה וקרוב אני בעיני להיות הולד ממזר וחכמים אומרים (דברים כה, ה) יבמה יבא עליה מכל מקום,מאן תנא להא דתנו רבנן יבמה יבא עליה מצוה שבתחלה היתה עליו בכלל היתר נאסרה וחזרה והותרה יכול תחזור להתירה הראשון ת"ל יבמה יבא עליה מצוה,מאן תנא אמר רבי יצחק בר אבדימי אבא שאול היא וה"ק יבמה יבא עליה מצוה שבתחלה היתה עליו בכלל היתר רצה לשם נוי כונסה רצה לשום אישות כונסה,נאסרה חזרה והותרה יכול תחזור להתירה הראשון ת"ל יבמה יבא עליה למצוה,רבא אמר אפי' תימא רבנן והכי קאמר יבמה יבא עליה מצוה שבתחלה היתה בכלל היתר רצה כונסה רצה אינו כונסה,נאסרה חזרה והותרה יכול תחזור להתירה הראשון רצה כונסה רצה אינו כונסה רצה אינו כונסה,הא אגידה ביה בכדי תיפוק אלא אימא רצה כונסה רצה חולץ לה ת"ל יבמה יבא עליה מצוה,אימא רישא (ויקרא ו, ט) מצות תאכל במקום קדוש מצוה

39b. b There are /b those b who say /b that the dispute is more limited: b When /b there is the possibility of b consummating /b the levirate marriage, b everyone agrees that /b the b consummation of /b the levirate marriage by b a younger /b brother b is preferable /b to the i ḥalitza /i of the eldest brother. b When they disagree /b it is b with regard to the /b significance of the b i ḥalitza /i of a younger /b brother., b And this /b is how the dispute b was stated: Rabbi Yoḥa and Rabbi Yehoshua ben Levi disagree with regard to /b a case in which there is choice between the b i ḥalitza /i of a younger /b brother b or /b the b i ḥalitza /i of /b the b eldest /b brother. b One said: /b The b i ḥalitza /i of /b the b eldest /b brother b is preferable. And /b the other b one said: /b The two options b are equivalent. /b ,The Gemara explains: With regard to b the one who said /b that the b i ḥalitza /i of /b the b eldest /b brother b is preferable, /b this is due to the fact b that /b the b mitzva /b of levirate marriage and i ḥalitza /i b is /b incumbent b upon /b the b eldest /b brother. b And the other /b Sage would respond to this claim by saying that b when we say /b that the b mitzva is /b incumbent b upon /b the b eldest /b brother, that is only b with regard to /b the consummation of the b levirate marriage; however, with regard to /b performing b i ḥalitza /i , /b all the brothers b are equivalent. /b ,The Gemara suggests a proof for the first opinion: b We learned /b in the mishna: If the younger brothers b do not want /b to consummate the levirate marriage, the court b returns to /b the b eldest /b brother and demands that he at least perform i ḥalitza /i . The Gemara suggests: b What, is it not /b that the other brothers b did not want to consummate the levirate marriage but /b are willing b to perform i ḥalitza /i ? And /b yet the mishna b teaches: /b The court b returns to /b the b eldest /b brother so that he can perform i ḥalitza /i . If so, b conclude from here /b that the b i ḥalitza /i of /b the b eldest /b brother b is preferable. /b ,The Gemara rejects the proof: b No, /b the mishna might concern a case where the other brothers b did not want /b either b to perform i ḥalitza /i or to consummate the levirate marriage, /b and it is only because they are unwilling to do either that the court returns to the eldest brother. The Gemara asks: If this is so, then b in the corresponding /b situation in which the mishna states: The b eldest /b brother b does not want /b to do so, the case must be that he does not want either b to perform i ḥalitza /i or to consummate the levirate marriage. But /b if so, when the younger brothers also refuse, b why should /b the court invest the extra effort to b return to /b the b eldest /b brother b to force him /b to fulfill his duty? b Let /b the court b force them, /b i.e., the younger brothers, to fulfill their duty. The Gemara responds: b Since the mitzva is incumbent upon /b the eldest brother i ab initio /i , b it is he who is forced. /b , b Come /b and b hear /b another proof from the mishna: If a younger brother makes his decision b dependent upon /b the b eldest brother, /b who is currently unavailable, suggesting that the i yevama /i wait b until he comes from overseas, /b the court b does not listen to him. And if it enters your mind /b to suggest that the b i ḥalitza /i of /b the b eldest /b brother b is preferable, why doesn’t /b the court b listen to him? Let /b the court b wait, /b as b perhaps he will come and perform i ḥalitza /i . /b Rather, it would appear that the mishna assumes that the with regard to performing i ḥalitza /i , all the brothers are equivalent.,The Gemara challenges this: b But /b even b according to your reasoning, /b you certainly agree that the possibility of consummating the levirate marriage is always preferable. If so, what about the previous case in the mishna, where the eldest brother asks to wait b until /b his brother who is b a minor will mature? /b In that case as well the mishna rules: The court b does not listen to him; /b but b why shouldn’t /b the court b listen to him? Let /b the court b wait, /b as b perhaps he will come and consummate the levirate marriage. Alternatively, /b in the case where the eldest brother is overseas, let the court wait, as perhaps b he will come and consummate the levirate marriage with her. Rather, /b it is clear that the reason for the mishna’s ruling is that b we do not delay the performance of a mitzva. /b Therefore, if one of the brothers is currently unable to perform the mitzva, he is not considered at all. Consequently, no proof can be derived from the mishna.,§ b We learned /b in a mishna b there /b ( i Bekhorot /i 13a): The b mitzva of /b consummating the b levirate marriage takes precedence over /b the b mitzva of /b performing b i ḥalitza /i ; /b this applied b initially, when /b i yevamin /i b would have intent for the sake of /b fulfilling b the mitzva. Now, that they do not have intent for the sake of /b fulfilling b the mitzva, /b the Sages b say: /b The b mitzva of /b performing b i ḥalitza /i takes precedence over /b the b mitzva of /b consummating the b levirate marriage. /b , b Rav said: /b Nevertheless, the court b does not force /b a i yavam /i to perform i ḥalitza /i , and if he wishes it is still permitted to consummate the levirate marriage. The Gemara relates: b When /b a i yavam /i and a i yevama /i b would come before Rav, he would say to them: If you want, perform i ḥalitza /i , /b and b if you want, consummate the levirate marriage, as the Merciful One makes /b the matter b dependent upon your /b will, as it is stated: b “And if the man does not wish /b to take his i yevama /i ” (Deuteronomy 25:7) then he should perform i ḥalitza /i . This implies that the Torah requires him to perform i ḥalitza /i only if he does not wish to consummate the levirate marriage, b but if he wishes /b to do so, then the matter is dependent upon him, and b if he wants, he performs i ḥalitza /i , /b or b if he wants, he consummates the levirate marriage. /b ,The Gemara notes: b And even Rav Yehuda holds /b that the court b does not force /b a i yavam /i to perform i ḥalitza /i if he wishes to consummate the levirate marriage. This is apparent b from /b the fact b that Rav Yehuda enacted /b in his court that the following formulation should be used b in the bill of i ḥalitza /i : That so-and-so, daughter of so-and-so, brought so-and-so, her i yavam /i , before the court; and we identified him, that he was /b indeed b the paternal brother of the deceased, and we said to him: If you desire to consummate the levirate marriage, /b then b consummate the levirate marriage, and if not, extend your right foot toward /b your i yevama /i so that she may perform i ḥalitza /i by removing your shoe.,The bill of i ḥalitza /i would continue with the account of what transpired: b And he extended [ i itla /i ] his right foot toward her and she removed his shoe from upon his foot and she spat toward his face spittle, which was visible to the court, /b and which landed b upon the ground. /b , b And Rabbi Ḥiyya bar Avya in the name of Rav Yehuda would conclude /b the formulation of the bill of i ḥalitza /i with an additional sentence: b And we dictated to /b the i yavam /i b that which is written in the book of the Torah of Moses, /b i.e., those declarations that the i yavam /i and the i yevama /i are required to make.,The Gemara clarifies the intention of the phrase: b And we identified him /b as the brother of the deceased. b Rav Aḥa and Ravina disagree concerning /b this phrase: b One said /b that this identification must be made b through /b legally valid b witnesses, and /b the other b one said /b that b even /b the testimony of b a relative /b and b even /b the testimony b a woman /b is accepted in this case. The Gemara concludes: b And the i halakha /i is /b that the identification of the brother is considered to be b merely revealing /b the facts of b the matter, /b and therefore, b even a relative and even a woman /b may tender this information.,The Gemara paraphrases the mishna from tractate i Bekhorot /i : b Initially, when /b i yevamin /i b would have intent for the sake of /b fulfilling b the mitzva /b of consummating the levirate marriage, b the mitzva of /b consummating the b levirate marriage took precedence over the mitzva of /b performing b i ḥalitza /i . And now that they do not have intent for the sake of /b fulfilling b the mitzva, /b the Sages b say: The mitzva of /b performing b i ḥalitza /i takes precedence over the mitzva of /b consummating the b levirate marriage. /b , b Rami bar Ḥama said /b that b Rabbi Yitzḥak said: /b In later generations b they went back to /b once again b saying /b that b the mitzva of /b consummating the b levirate marriage takes precedence over the mitzva of /b performing b i ḥalitza /i . Rav Naḥman bar Yitzḥak said to him /b in wonderment: Could it be that b the /b later b generations improved /b their spiritual level and now intend to consummate the levirate marriage solely for sake of fulfilling the mitzva?,The Gemara explains that this does not mean that the later generations improved themselves; rather, b initially they held in accordance with /b the opinion of b Abba Shaul, /b and so the mitzva of performing i ḥalitza /i took precedence, b and in the end they held in accordance with /b the opinion of b the Rabbis, /b and so the mitzva of consummating the levirate marriage took precedence., b As it is taught /b in a i baraita /i : b Abba Shaul says /b that b one who consummates /b a levirate marriage b with his i yevama /i for the sake of /b her b beauty, or for the sake of marital relations, or for the sake of another matter, /b e.g., he wishes to inherit her husband’s estate, b it is /b considered b as though he encountered a forbidden relation, and I am inclined to view the offspring /b born from such a union b as a i mamzer /i . /b Since the prohibition against engaging in relations with one’s brother’s wife is overridden only for the sake of fulfilling the mitzva of consummating the levirate marriage, when one does not have the intention to fulfill that mitzva, the baseline prohibition applies, and so any offspring from the union will be i mamzerim /i . b The Rabbis say: /b The Torah states: b “Her brother-in-law will have intercourse with her” /b (Deuteronomy 25:5), which indicates that he should do so b in any case, /b even if his intentions are not solely for the sake of fulfilling the mitzva.,The Gemara asks: b Who /b is the i tanna /i who b taught /b the following i baraita /i b that the Sages taught: /b The Torah states: b “Her brother-in-law will have intercourse with her” /b (Deuteronomy 25:5); this is to be considered b a mitzva, as initially, /b before she was married to his brother, b she was among /b all other women who are b permitted to him, /b and then when she married his brother b she became forbidden /b to him, b and /b when his brother died without offspring b she reverted /b from her forbidden status b and became permitted to him. /b One b might /b have thought that b she would revert to her original permitted status; /b therefore, b the verse states: “Her brother-in-law will have intercourse with her” /b to teach that it is in fact b a mitzva /b to do so., b Who /b is the i tanna /i b who taught /b this i baraita /i ? b Rav Yitzḥak bar Avdimi said: It is Abba Shaul, and this is what /b the i baraita /i b is saying: “Her brother-in-law will have intercourse with her” /b teaches that it is permitted to engage in intercourse with her only when his intention is to fulfill b a mitzva, as initially, /b before she was married to his brother, b she /b was b among /b all other women who are b permitted to him, /b and so, if b he wished, /b then even b for the sake of /b her b beauty he /b was permitted to b marry her, or /b similarly, if b he wished, /b then even b for the sake of marital relations he /b was permitted to b marry her. /b ,When she married his brother b she became forbidden /b to him, and when his brother died without offspring b she reverted /b from her forbidden status b and became permitted to him. /b One b might /b have thought that b she would /b fully b revert to her original permitted status; /b therefore, b the verse states: “Her brother-in-law will have intercourse with her” /b to teach that he is permitted to marry her only when his intention is b for the mitzva. /b , b Rava said: You /b can b even say /b that the i baraita /i is in accordance with b the Rabbis, and this is what /b the i baraita /i b is saying: “Her brother-in-law will have intercourse with her” /b indicates that it is b a mitzva /b to consummate the levirate marriage, b as initially, /b before she was married to his brother, b she was among /b all other women who are b permitted to him, /b and so if b he wished, he /b was permitted to b marry her, or /b if b he wished, he /b was permitted to choose b not to marry her. /b ,When she married his brother b she became forbidden /b to him, and when his brother died without offspring b she reverted /b from her forbidden status b and became permitted to him. /b One b might /b have thought that b she would /b fully b revert to her original permitted status, /b so that if b he wishes, he may marry her, or /b if b he wishes, he may /b choose b not to marry her. /b ,The Gemara interjects that the logic of this last statement seems implausible: Does he really have the option to do as he wishes? b Isn’t she bound to him /b with a levirate bond? Could it be that b she will be released /b from that bond b without /b doing b anything? Rather, /b emend the previous argument and instead b say: /b One might think that if b he wishes, he may marry her, or /b if b he wishes /b not to do so, b he performs i ḥalitza /i with her. /b Therefore, b the verse states: “Her brother-in-law will have intercourse with her,” /b to teach that it is now b a mitzva /b to consummate the marriage, and doing so is preferable to performing i ḥalitza /i .,The i baraita /i under discussion also presents another case that follows a similar model of initially being permitted, then prohibited, and then once again permitted. The Gemara analyzes the explanations of Rav Yitzḥak and Rava based on that clause of the i baraita /i : b Say the first clause /b and try to explain it in a way consistent with the various explanations of the latter clause: The Torah states concerning the meal-offerings eaten by the priests: b “It shall be eaten unleavened in a sacred place” /b (Leviticus 6:9); this indicates that doing so is b a mitzva, /b

203. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

31b. שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה,ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי,ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי,מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר,ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר,ואמר ר' יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה,נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה,שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן,מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי,ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר,ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים,תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה,שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו,ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת,ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת,מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה, br br big strongהדרן עלך המפלת חתיכה /strong /big br br,מתני׳ big strongבנות /strong /big כותים נדות מעריסתן והכותים מטמאים משכב תחתון כעליון מפני שהן בועלי נדות,והן יושבות על כל דם ודם,ואין חייבין עליהן על ביאת מקדש ואין שורפין עליהם את התרומה מפני שטומאתן ספק, big strongגמ׳ /strong /big ה"ד אי דקא חזיין אפילו דידן נמי ואי דלא קחזיין דידהו נמי לא,אמר רבא בריה דרב אחא בר רב הונא אמר רב ששת הכא במאי עסקינן בסתמא דכיון דאיכא מיעוטא דחזיין חיישינן ומאן תנא דחייש למיעוטא

31b. b they delay /b while b in /b their wives’ b abdomen, /b initially refraining from emitting semen b so that their wives will emit seed first, /b in order b that their children will be male, the verse ascribes them /b credit b as though they have many sons and sons’ sons. And this /b statement b is /b the same as that b which Rav Ketina said: I could have made all of my children males, /b by refraining from emitting seed until my wife emitted seed first. b Rava says /b another method through which one can cause his children to be males: b One who wishes to make all of his children males should engage in intercourse /b with his wife b and repeat /b the act.,§ b And Rabbi Yitzḥak says /b that b Rabbi Ami says: A woman becomes pregt only /b by engaging in intercourse b close to the onset of her /b menstrual b cycle, as it is stated: “Behold, I was brought forth in iniquity” /b (Psalms 51:7). This iniquity is referring to intercourse close to the woman’s menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time., b And Rabbi Yoḥa says: /b A woman becomes pregt only by engaging in intercourse b near /b the time of her b immersion /b in a ritual bath, through which she is purified from her status as a menstruating woman, b as it is stated /b in the continuation of the same verse: b “And in sin [ i uvḥet /i ] did my mother conceive me” /b (Psalms 51:7).,The Gemara explains this derivation: b From where may /b it b be inferred that this term “ i ḥet /i ” is /b a reference b to purity? /b The Gemara answers: b As it is written /b with regard to leprosy of houses: b “ i Veḥittei /i the house” /b (Leviticus 14:52), b and we translate /b the verse into Aramaic as: b And he shall purify the house. And if you wish, say /b that the interpretation is derived b from here: “Purge me [ i teḥatte’eni /i ] with hyssop, and I shall be pure” /b (Psalms 51:9). Evidently, the root i ḥet /i , i tet /i , i alef /i refers to purification.,§ b And Rabbi Yitzḥak says /b that b Rabbi Ami says: When a male comes into the world, /b i.e., when a male baby is born, b peace comes to the world, as it is stated: “Send the lambs [ i khar /i ] for the ruler of the land” /b (Isaiah 16:1). This i khar /i , or i kar /i , a gift one sends the ruler, contributes to the stability of the government and peace, and the word b male [ i zakhar /i ] /b can be interpreted homiletically as an abbreviation of: b This is a i kar /i [ i zeh kar /i ]. /b , b And Rabbi Yitzḥak from the school of Rabbi Ami says: When a male comes into the world, his loaf /b of bread, i.e., his sustece, b comes into his possession. /b In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word b male [ i zakhar /i ] /b as an abbreviation of: b This is a i kar /i [ i zeh kar /i ], /b and the term i kar /i refers to sustece, b as it is written: “And he prepared great provision [ i kera /i ] for them” /b (II Kings 6:23).,By contrast, b when a female comes into the world, nothing, /b i.e., no sustece, comes b with her. /b This is derived from the homiletic interpretation of the word b female [ i nekeva /i ] /b as an abbreviation of the phrase: b She comes clean [ i nekiya ba’a /i ], /b i.e., empty. Furthermore, b until she says: /b Give me b sustece, /b people b do not give her, as it is written /b in Laban’s request of Jacob: b “Appoint me [ i nokva /i ] your wages, and I will give it” /b (Genesis 30:28). Laban used the word i nokva /i , similar to i nekeva /i , when he said that he would pay Jacob only if he explicitly demanded his wages., b The students of Rabbi Shimon ben Yoḥai asked him: For what /b reason b does the Torah say /b that b a woman after childbirth brings an offering? He said to them: At the time that /b a woman b crouches to give birth, /b her pain is so great that b she impulsively takes an oath that she will not engage in intercourse with her husband /b ever again, so that she will never again experience this pain. b Therefore, the Torah says /b that b she must bring an offering /b for violating her oath and continuing to engage in intercourse with her husband., b Rav Yosef objects to this /b answer: b But isn’t /b the woman b an intentional violator /b of her oath? b And /b if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, b the matter depends on /b her b regret /b of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. b And furthermore, /b if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then b she /b should be b required to bring /b a female lamb or goat as b an offering, /b which is the requirement of one who violated b an oath, /b rather than the bird offering brought by a woman after childbirth., b And /b the students of Rabbi Shimon ben Yoḥai further inquired of him: b For what /b reason b does the Torah say /b that a woman who gives birth to b a male /b is ritually impure b for seven /b days, b but /b a woman who gives birth to b a female /b is impure b for fourteen /b days? Rabbi Shimon ben Yoḥai answered them: When a woman gives birth to b a male, over which everyone is happy, she regrets /b her oath, that she will never again engage in intercourse with her husband, already b seven /b days after giving birth. By contrast, after giving birth to b a female, over which everyone is unhappy, she regrets /b her oath only b fourteen /b days after giving birth., b And /b the students further asked him: b For what /b reason b does the Torah say /b that b circumcision /b is performed only b on the eighth /b day of the baby’s life, and not beforehand? He answered them: It is b so that /b there b will not be /b a situation where b everyone /b is b happy /b at the circumcision ceremony b but the father and mother of /b the infant b are unhappy, /b as they are still prohibited from engaging in intercourse., b It is taught /b in a i baraita /i that b Rabbi Meir would say: For what /b reason b does the Torah say /b that b a menstruating woman /b is prohibited from engaging in intercourse with her husband b for seven /b days? It is b because /b if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too b accustomed to her, and /b would eventually be b repulsed by her. /b Therefore, b the Torah says /b that a menstruating woman b shall be ritually impure /b for b seven days, /b during which she is prohibited from engaging in intercourse with her husband, b so that /b when she becomes pure again b she will be dear to her husband as /b at b the time when she entered the wedding canopy /b with him.,§ b The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what /b reason is it the norm that b a man pursues a woman /b for marriage, b but a woman does not pursue a man? /b Rabbi Dostai answered them by citing b a parable of a person who lost an item. Who searches for what? /b Certainly b the owner of the lost item searches for his item; /b the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost., b And /b the students of Rabbi Dostai further asked him: b For what /b reason does b a man /b engage in intercourse b facing down, and a woman /b engage in intercourse b facing up toward the man? /b Rabbi Dostai answered them: b This /b man faces b the place from which he was created, /b i.e., the earth, b and that /b woman faces b the place from which she was created, /b namely man., b And /b the students also inquired: b For what /b reason is b a man /b who is angry likely to b accept appeasement, but a woman /b is b not /b as likely to b accept appeasement? /b Rabbi Dostai answered them: It is b because this /b man behaves like b the place from which he was created, /b i.e., the earth, which yields to pressure, b and that /b woman behaves like b the place from which she was created, /b i.e., from bone, which cannot be molded easily.,The students continued to ask Rabbi Dostai: b For what /b reason b is a woman’s voice pleasant, but a man’s voice is not pleasant? /b He answered: b This /b man is similar to b the place from which he was created, /b the earth, which does not issue a sound when it is struck, b and that /b woman is similar to b the place from which she was created, /b a bone, which makes a sound when it is struck. The proof that a woman’s voice is pleasant is b that it is stated /b in Song of Songs that the man says to his beloved: b “For sweet is your voice, and your countece is beautiful” /b (Song of Songs 2:14).,, strong MISHNA: /strong Samaritan b girls /b are considered b menstruating women from /b the time they lie in b their cradle. And the Samaritan /b men b impart ritual impurity /b to the b lower bedding like the upper /b bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge [ i zav /i ]: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is b due to /b the fact b that /b Samaritan men are considered men who b engage in intercourse with menstruating women. /b , b And /b they are considered men who engage in intercourse with menstruating women because Samaritan women b observe /b the seven-day menstrual period of ritual impurity b for each and every /b emission of b blood, /b even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood., b But /b one who enters the Temple while wearing b those /b garments upon which a Samaritan had lain b is not liable /b to bring an offering b for entering the Temple /b in a status of impurity, b nor does one burn i teruma /i /b that came into contact with b those /b garments, b because their impurity /b is b uncertain. /b , strong GEMARA: /strong The mishna teaches that Samaritan girls are considered menstruating women from the time they lie in their cradle. The Gemara asks: b What are the circumstances /b of this statement? b If /b the mishna is referring to girls b who /b already b see /b menstrual blood, then b even our own, /b i.e., Jewish girls, are b also /b considered menstruating women under such circumstances. b And if /b it is referring to girls b who do not /b yet b see /b menstrual blood, then b their /b girls, i.e., those of the Samaritans, should b also not /b have the status of menstruating women., b Rava, son of Rav Aḥa bar Rav Huna, says /b that b Rav Sheshet says: Here we are dealing with an unspecified /b case, i.e., it is unknown whether these girls have experienced their first menstrual period. b Since there is a minority /b of girls b who see /b menstrual blood, b we are concerned /b with regard to each Samaritan girl that she might be from this minority. The Gemara asks: b And who /b is the i tanna /i who b taught that one must be concerned for the minority? /b

204. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 16

60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי

60b. b A person /b should b always enter /b an unfamiliar city b at /b a time of b good, /b i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. b And /b likewise, when one leaves a city b he /b should b leave at /b a time of b good, /b meaning after sunrise the next morning, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22).,§ b The Sages taught: /b If there is b plague in the city, gather your feet, /b i.e., limit the time you spend out of the house, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning.” And it says /b in another verse: b “Come, my people, enter into your chambers, and shut your doors behind you; /b hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). b And it says: “Outside the sword will bereave, and in the chambers terror” /b (Deuteronomy 32:25).,The Gemara asks: b What /b is the reason for citing the additional verses introduced with the term: b And it says? /b The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: b And if you would say /b that b this matter, /b the first verse that states that none of you shall go out until morning, applies only b at night, but in the day /b one may think that the principle does b not /b apply, for this reason the Gemara teaches: b Come /b and b hear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b , b And if you would say /b that b this matter /b applies only b where there is no fear inside, /b which explains why it is preferable to remain indoors, b but where there is fear inside, /b one might think that b when he goes out /b and b sits among people in general company /b it is b better, /b therefore, the Gemara introduces the third verse and says: b Come /b and b hear: “Outside the sword will bereave, and in the chambers terror.” /b This means that b although there is terror in the chambers, outside the sword will bereave, /b so it is safer to remain indoors., b At a time /b when there was a b plague, Rava would close the windows /b of his house, b as it is written: “For death is come up into our windows” /b (Jeremiah 9:20)., b The Sages taught: /b If there is b famine in the city, spread your feet, /b i.e., leave the city, b as it is stated /b in the verse: b “And there was a famine in the land; and Abram went down into Egypt to sojourn there” /b (Genesis 12:10). b And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4)., b What /b is the reason for citing the second verse, introduced with the term: b And it says? And if you would say /b that b this matter, /b the principle of leaving the city, applies only b where there is no uncertainty /b concerning b a life-threatening /b situation, b but where there is uncertainty /b concerning b a life-threatening /b situation this principle does b not /b apply, b come /b and b hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; /b and if they kill us, we shall but die.”, b The Sages taught: /b If there is b a plague in the city, a person should not walk in the middle of the road, due to /b the fact b that the Angel of Death walks in the middle of the road, as, since /b in Heaven b they have given him permission /b to kill within the city, b he goes openly /b in the middle of the road. By contrast, if there is b peace /b and quiet b in the city, do not walk on the sides of the road, as, since /b the Angel of Death b does not have permission /b to kill within the city, b he hides /b himself b and walks /b on the side of the road., b The Sages taught: /b If there is b a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, /b and for this reason it is a dangerous place. b And this matter, /b the danger in the synagogue, applies only b when there are no children learning in /b the synagogue, b and /b there are b not ten /b men b praying in it. /b But if there are children learning or ten men praying there, it is not a dangerous place., b The Sages taught: /b If the b dogs /b in a certain place b are crying /b for no reason, it is a sign that they feel the b Angel of Death has come to the city. /b If the b dogs are playing, /b it is a sign that they feel that b Elijah the prophet has come to the city. These matters /b apply only b if there is no female /b dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ b Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. /b One b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i halakha /i , and /b the other b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i aggada /i . /b Rabbi Yitzḥak Nappaḥa b began to say /b words of b i aggada /i but /b one b Sage did not let him, /b so he b began to say /b words of b i halakha /i but /b the other b Sage did not let him. /b ,Rabbi Yitzḥak Nappaḥa b said to them: I will relate a parable. To what can this be compared? /b It can be compared b to a man who has two wives, one young and one old. The young /b wife b pulls out his white /b hairs, so that her husband will appear younger. b The old /b wife b pulls out his black /b hairs so that he will appear older. And it b turns out /b that he is b bald from here and from there, /b i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and b said to them: If so, I will say to you a matter that is appropriate to both of you, /b which contains both i halakha /i and i aggada /i . In the verse that states: b “If a fire breaks out, and catches in thorns” /b (Exodus 22:5), the term b “breaks out” /b indicates that it breaks out b by itself. /b Yet, the continuation of the verse states: b “The one who kindled the fire shall pay compensation,” /b which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: b The Holy One, Blessed be He, said /b that although the fire broke out in the Temple due to the sins of the Jewish people, b it is incumbent upon Me to pay /b restitution b for the fire that I kindled. /b , b I, /b God, b kindled a fire in Zion, as it is stated: /b “The Lord has accomplished His fury, He has poured out His fierce anger; b and He has kindled a fire in Zion, which has devoured its foundations” /b (Lamentations 4:11). b And I will build it with fire /b in the b future, as it is stated: “For I, /b says the Lord, b will be for her a wall of fire round about; and I will be the glory in her midst” /b (Zechariah 2:9).,There is b a i halakha /i /b that can be learned from the verse in Exodus, as b the verse begins with damage /b caused through one’s b property: /b “If a fire breaks out,” b and concludes with damage /b caused by b one’s body: /b “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves b to say to you /b that the liability for b his fire /b damage is b due to /b its similarity to b his arrows. /b Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of i aggada /i on a related topic: The verse states: b “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, /b and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma., b What is the dilemma /b that David b is raising? Rava says /b that b Rav Naḥman says: He was asking /b about the i halakha /i with regard to b a concealed /b article damaged by b a fire. /b He wanted to know whether the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that one is liable to pay for such damage, or b whether /b the i halakha /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that one is exempt from liability for damage by fire to concealed articles. b And /b the Sages in Bethlehem b answered him what they answered him. /b , b Rav Huna stated /b a different explanation of the verse: b There were stacks of barley belonging to Jews in which the Philistines were hiding, and /b David wanted to burn down the stacks to kill the Philistines and save his own life. b He raised the dilemma: What is /b the i halakha /i ? Is it permitted b to save oneself /b by destroying b the property of another? /b , b They sent /b the following answer b to him: It is prohibited to save oneself /b by destroying b the property of another. But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action, i.e., the normal i halakhot /i of damage do not apply to you since you are king., b The Rabbis, and some say /b that it was b Rabba bar Mari, /b give an alternative explanation of the dilemma and b said: The stacks of barley belonged to Jews, and /b there were b stacks of lentils belonging to the Philistines. /b David needed barley to feed his animals. b And /b David b raised the /b following b dilemma: What is /b the i halakha /i ? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted b to take a stack of barley /b belonging to b a Jew, to place before one’s animal /b for it to consume, b with the intent to pay /b the owner of the barley with the b stacks of lentils belonging to the Philistines? /b ,The Sages of Bethlehem b sent /b the following reply b to him: “If the wicked restore the pledge, give back that which he had taken by robbery, /b walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that b even though /b the robber b repays /b the value of the b stolen item, he /b is nevertheless considered to be b wicked, /b and is described as such in the verse, and a commoner would not be allowed to act as you asked. b But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action.,The Gemara discusses the different explanations: b Granted, according to the one who says /b that David was asking whether he could take the stacks of barley and b exchange /b them, i.e., repay the owners of the barley, with stacks of lentils, b this is as it is written /b in b one verse: /b “And the Philistines were gathered together into a troop, b where was a plot of ground full of lentils; /b and the people fled from the Philistines” (II Samuel 23:11), b and it is written /b in b one /b other b verse: /b “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, b where was a plot of ground full of barley; /b and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils., b But according to /b Rav Huna, b the one who says /b that David’s question was asked because he wanted b to burn /b the stacks of barley, for b what /b purpose b does he require these two verses? /b How does he explain this contradiction? Rav Huna could have b said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b , b Granted, according to the one who says /b that David asked his question because he wanted b to burn /b the stacks, b this is as it is writ-ten /b in the following verse with regard to David: b “But he stood in the midst of the plot, and saved it, /b and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). b But according to the one who says /b that David’s question was asked b with regard to exchanging /b the lentils for the barley, b what /b is the meaning of the phrase: b “And saved it”? /b ,The Rabbis answer that David saved it in b that he did not permit them to exchange /b the value of the barley with the lentils., b Granted, /b according to both of b these two /b opinions, b this is as it is written /b in b two /b distinct b verses, /b one describing the field of lentils and one describing the field of barley.

205. Origen, Against Celsus, 5.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine law, josephus’ ambivalence towards Found in books: Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 120

5.41. Let us notice the charges which are next advanced by Celsus, in which there is exceedingly little that has reference to the Christians, as most of them refer to the Jews. His words are: If, then, in these respects the Jews were carefully to preserve their own law, they are not to be blamed for so doing, but those persons rather who have forsaken their own usages, and adopted those of the Jews. And if they pride themselves on it, as being possessed of superior wisdom, and keep aloof from intercourse with others, as not being equally pure with themselves, they have already heard that their doctrine concerning heaven is not peculiar to them, but, to pass by all others, is one which has long ago been received by the Persians, as Herodotus somewhere mentions. 'For they have a custom,' he says, 'of going up to the tops of the mountains, and of offering sacrifices to Jupiter, giving the name of Jupiter to the whole circle of the heavens.' And I think, continues Celsus, that it makes no difference whether you call the highest being Zeus, or Zen, or Adonai, or Sabaoth, or Ammoun like the Egyptians, or Papp us like the Scythians. Nor would they be deemed at all holier than others in this respect, that they observe the rite of circumcision, for this was done by the Egyptians and Colchians before them; nor because they abstain from swine's flesh, for the Egyptians practised abstinence not only from it, but from the flesh of goats, and sheep, and oxen, and fishes as well; while Pythagoras and his disciples do not eat beans, nor anything that contains life. It is not probable, however, that they enjoy God's favour, or are loved by Him differently from others, or that angels were sent from heaven to them alone, as if they had had allotted to them 'some region of the blessed,' for we see both themselves and the country of which they were deemed worthy. Let this band, then, take its departure, after paying the penalty of its vaunting, not having a knowledge of the great God, but being led away and deceived by the artifices of Moses, having become his pupil to no good end.

206. Porphyry, Life of Plotinus, 23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 75

207. Porphyry, Aids To The Study of The Intelligibles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 300

208. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 78

209. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 78

210. Eusebius of Caesarea, Life of Constantine, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 82

2.56. My own desire is, for the common good of the world and the advantage of all mankind, that your people should enjoy a life of peace and undisturbed concord. Let those, therefore, who still delight in error, be made welcome to the same degree of peace and tranquillity which they have who believe. For it may be that this restoration of equal privileges to all will prevail to lead them into the straight path. Let no one molest another, but let every one do as his soul desires. Only let men of sound judgment be assured of this, that those only can live a life of holiness and purity, whom you call to a reliance on your holy laws. With regard to those who will hold themselves aloof from us, let them have, if they please, their temples of lies: we have the glorious edifice of your truth, which you have given us as our native home. We pray, however, that they too may receive the same blessing, and thus experience that heartfelt joy which unity of sentiment inspires. 2.67. For since the power of Divine light, and the law of sacred worship, which, proceeding in the first instance, through the favor of God, from the bosom, as it were, of the East, have illumined the world, by their sacred radiance, I naturally believed that you would be the first to promote the salvation of other nations, and resolved with all energy of thought and diligence of enquiry to seek your aid. As soon, therefore, as I had secured my decisive victory and unquestionable triumph over my enemies, my first enquiry was concerning that object which I felt to be of paramount interest and importance.

211. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 293, 294, 299

47b. במרוקא למקניא לאפוקי מדלוי דאמר בכליו של מקנה קמ"ל למקניא ולא לקנויי ביה רב פפא אמר למעוטי מטבע ורב זביד ואיתימא רב אשי אמר למעוטי איסורי הנאה,איכא דאמרי ביה אמר רב פפא למעוטי מטבע דכשר אמר רב זביד ואיתימא רב אשי למעוטי איסורי הנאה אבל מוריקא לא אצטריך:,אסימון קונה את המטבע וכו': מאי אסימון אמר רב מעות הניתנות בסימן לבית המרחץ,מיתיבי אין מחללין מעשר שני על אסימון ולא על מעות הניתנות בסימן לבית המרחץ מכלל דאסימון לאו מעות הניתנות בסימן לבית המרחץ וכי תימא פרושי קמפרש והא לא תנא הכי מחללין מעשר שני על אסימון דברי רבי דוסא וחכמים אומרים אין מחללין ושוין שאין מחללין על מעות הניתנות בסימן לבית המרחץ,אלא אמר רבי יוחנן מאי אסימון פולסא ואזדא רבי יוחנן לטעמיה דאמר ר' יוחנן רבי דוסא ורבי ישמעאל אמרו דבר אחד רבי דוסא הא דאמרן רבי ישמעאל מאי היא דתניא (דברים יד, כה) וצרת הכסף בידך לרבות כל דבר הנצרר ביד דברי רבי ישמעאל רבי עקיבא אומר לרבות כל דבר שיש עליו צורה:,כיצד משך הימנו פירות ולא נתן לו מעות אינו יכול לחזור בו וכו': אמר ר' יוחנן דבר תורה מעות קונות ומפני מה אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חטיך בעלייה,סוף סוף מאן דשדא דליקה בעי שלומי אלא גזירה שמא תפול דליקה באונס אי מוקמת להו ברשותיה מסר נפשיה טרח ומציל ואי לא לא מסר נפשיה טרח ומציל,ריש לקיש אמר משיכה מפורשת מן התורה מאי טעמא דריש לקיש אמר קרא (ויקרא כה, יד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד,ורבי יוחנן אמר מיד למעוטי קרקע דלית ביה אונאה,וריש לקיש א"כ לכתוב קרא וכי תמכרו ממכר מיד עמיתך אל תונו או קנה למה לי שמע מינה למשיכה,ור' יוחנן או קנה מאי עביד ליה מיבעי ליה לכדתניא וכי תמכרו ממכר אל תונו אין לי אלא שנתאנה לוקח נתאנה מוכר מנין תלמוד לומר או קנה אל תונו,וריש לקיש תרתי גמר מיניה,תנן ר"ש אומר כל שהכסף בידו ידו על העליונה מוכר הוא דמצי הדר ביה לוקח לא מצי הדר ביה אי אמרת בשלמא מעות קונות משום הכי מוכר מצי הדר ביה לוקח לא מצי הדר ביה אלא אי אמרת מעות אינן קונות לוקח נמי ליהדר ביה,אמר לך ריש לקיש אליבא דרבי שמעון לא קאמינא כי קאמינא אליבא דרבנן,בשלמא לריש לקיש היינו דאיכא בין ר' שמעון לרבנן אלא לרבי יוחנן מאי איכא בין ר"ש לרבנן איכא בינייהו דרב חסדא דאמר רב חסדא כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות ר"ש לית ליה דרב חסדא רבנן אית להו דרב חסדא,תנן אבל אמרו מי שפרע מדור המבול הוא עתיד ליפרע ממי שאינו עומד בדיבורו אי אמרת בשלמא מעות קונות משום הכי קאי באבל אלא אי אמרת מעות אינן קונות אמאי קאי באבל משום דברים,ובדברים מי קאי באבל והתניא

47b. b with date pits /b used for cleaning and smoothing parchment. The term b to acquire /b items serves b to exclude /b the opinion b of Levi, who says /b that the symbolic exchange is effected b by means of the vessels of the one transferring ownership /b of the item. This latter expression b teaches us /b that the vessel is given b to acquire and not to transfer ownership /b to the other. With regard to the term: b With it, Rav Pappa said: /b It serves b to exclude a coin, /b which cannot effect a symbolic exchange. b And Rav Zevid, and some say Rav Ashi, said: /b It serves b to exclude items from which /b deriving b benefit is prohibited. /b , b Some say /b a different version of the dispute, as follows. With regard to the term: b With it, Rav Pappa said: /b It serves b to exclude a coin, /b which cannot effect a symbolic exchange. With regard to the term: b That is fit, Rav Zevid, and some say Rav Ashi, said: /b It serves b to exclude items from which /b deriving b benefit is prohibited. But /b according to this version, a verse to exclude b date pits /b is b not necessary, /b as they are of no significance at all.,§ The Gemara returns to an analysis of a passage in the mishna. When one party takes possession of b an i asimon /i , /b the other party b acquires the /b minted b coin. /b The Gemara asks: b What /b is b an i asimon /i ? Rav said: /b It is one of the b coins given as a token /b to gain entry b into the bathhouse, /b for which the bathers would pay later.,The Gemara b raises an objection /b from a i baraita /i : b One desacralizes second-tithe /b produce b neither with an i asimon /i nor with /b one of the b coins given as a token /b to gain entry b into the bathhouse. /b This proves b by inference that an i asimon /i is not /b one of the b coins given as tokens in a bathhouse. And if you would say /b the i tanna /i b is explaining /b the meaning of the term i asimon /i , there is a difficulty with that explanation. b But wasn’t it taught /b in another i baraita /i b like this: One desacralizes second-tithe /b produce b with an i asimon /i ; /b this is b the statement of Rabbi Dosa. And the Rabbis say: One does not desacralize /b second-tithe produce with an i asimon /i . b And they agree that one does not desacralize /b the second-tithe produce by transferring its sanctity b onto /b one of the b coins given as a token /b to gain entry b into the bathhouse. /b It is clear from this i baraita /i that an i asimon /i is not a token given in a bathhouse., b Rather, Rabbi Yoḥa said: What /b is b an i asimon /i ? /b It is b a blank, /b i.e., a piece of metal in the shape of a coin that was not yet imprinted. The Gemara comments: b And Rabbi Yoḥa follows his /b standard line of b reasoning, as Rabbi Yoḥa said: Rabbi Dosa and Rabbi Yishmael said the same thing. Rabbi Dosa, as we stated, /b said that the legal status of an i asimon /i is that of a coin. With regard to b Rabbi Yishmael, what is /b his statement? It is b as it is taught /b in a i baraita /i : b “And you shall bind up [ i vetzarta /i ] the money in your hand” /b (Deuteronomy 14:25). This serves b to include any type /b of money b that is bound [ i hanitzrar /i ] in /b one’s b hand, /b i.e., that has monetary value; this is b the statement of Rabbi Yishmael. Rabbi Akiva says: /b It serves b to include any type /b of money b that has an imprint [ i tzura /i ]. /b Rabbi Akiva requires a minted coin in order to desacralize a second-tithe produce coin, while Rabbi Yishmael says that a blank can be used as well.,§ The mishna teaches: b How so? /b If the buyer b pulled produce from /b the seller, b but /b the buyer b did not /b yet b give /b the seller their value in b coins, he cannot renege /b on the transaction, but if the buyer gave the seller coins, but did not yet pull produce from him, he can renege on the transaction, as the transaction is not yet complete. b By Torah law money effects acquisition, /b i.e., when one pays money he acquires the item, even if he has not yet performed another act of acquisition. b And for what reason did /b the Sages b say /b that b pulling acquires /b an item and money does not? This is a rabbinic b decree lest /b the seller b say to /b the buyer after receiving the money: b Your wheat was burned in the upper story. /b If a fire breaks out or some other mishap occurs after a seller receives the money, he will not bother to save the goods in his house because they no longer belong to him, and the buyer may incur a loss.,The Gemara asks: b Ultimately, the one who ignited the fire is required to pay /b for the damage caused, and the one who purchased the movable items with money will be reimbursed for his loss, so why was there a need to issue this decree? b Rather, /b it is a rabbinic b decree lest a fire be ignited /b spontaneously b due to circumstances beyond /b one’s b control, /b where no one is liable to pay for the damage caused. b If you establish /b the purchase item b in /b the b possession /b of the seller, b he will expend /b great b effort, exert himself, and rescue /b the item, as it is still his own property. b But if /b you do b not /b establish the purchase item in the possession of the seller, b he will not expend /b great b effort, exert himself, and rescue /b the item. That is the opinion of Rabbi Yoḥa., b Reish Lakish says: /b The act of acquisition of b pulling is explicit in the Torah, /b and it is not merely by rabbinic decree that payment of money does not effect acquisition of movable property. The Gemara asks: b What is the reason /b for the opinion b of Reish Lakish? /b He derives it from the Torah, as b the verse states: “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, /b you shall not exploit his brother” (Leviticus 25:14), and the reference is to b an item that is acquired from hand to hand, /b i.e., by means of pulling., b And Rabbi Yoḥa said: /b The term b “from /b your colleague’s b hand” /b is not teaching that an item can be acquired by pulling. Rather, it serves b to exclude land, which is not /b subject to the i halakha /i of b exploitation /b because it is not physically handed over from one to another.,The Gemara asks: b And /b how does b Reish Lakish /b respond to that explanation? The Gemara answers: Reish Lakish agrees that the verse serves to exclude land from the i halakha /i of exploitation. But b if /b it is b so /b that this was its only purpose, b let the verse write: And if you sell, from your colleague’s hand, an item that is sold, you shall not exploit. Why do I /b need the additional phrase b “or acquire”? Learn from it /b that acquisition by Torah law is effected b by means of pulling. /b ,The Gemara asks: b And /b as for b Rabbi Yoḥa, what does he do with /b the phrase b “or acquire”? /b What i halakha /i does he derive? The Gemara answers: b He requires /b that phrase b for that which is taught /b in a i baraita /i : From the phrase in the verse: b “And if you sell /b to your colleague b an item that is sold…you shall not exploit,” I have /b derived b only /b a case b where the buyer was exploited. From where /b is it derived that the i halakha /i is the same in a case where the b seller was exploited? The verse states: “Or acquire…you shall not exploit,” /b indicating that it is prohibited for the one who acquires the item to exploit the seller.,The Gemara asks: b And /b from where does b Reish Lakish /b derive this i halakha /i ? b He derives two /b i halakhot /i b from /b the phrase “or acquire from your colleague’s hand.” He derives that it is prohibited to exploit the seller and that movable items are acquired by means of pulling., b We learned /b in the mishna that b Rabbi Shimon says: Anyone who has the money in his possession has the advantage. /b It is the b seller who can retract /b from the transaction; the b buyer cannot retract /b from the transaction. The Gemara asks: b Granted, if you say /b that giving b money effects acquisition /b of movable property, it is b due to that /b reason that the b seller can retract /b from the transaction and the b buyer cannot retract /b from the transaction. Rabbi Yoḥa explained that the Sages instituted pulling to complete the transaction for the benefit of the buyer so that the seller will expend great effort and rescue the item, as it is still his own property. But the seller acquires the money immediately. b But if you say /b in general b that /b giving b money does not effect acquisition /b of movable property, b let /b the b buyer also renege /b on the transaction.,The Gemara answers: b Reish Lakish /b could have b said to you: I did not state /b my opinion b in accordance with /b the opinion b of Rabbi Shimon; when I stated /b my opinion it was b in accordance with /b the opinion b of the Rabbis. /b ,The Gemara asks: b Granted, according to Reish Lakish, that is /b the dispute b between /b the opinions of b Rabbi Shimon and the Rabbis, /b as Rabbi Shimon holds that money effects acquisition of the item and the Rabbis hold that only pulling the item effects its acquisition. b But according to Rabbi Yoḥa, what /b difference b is there between /b the opinion of b Rabbi Shimon and /b that of b the Rabbis? /b The Gemara responds: The difference b between them is /b with regard to the statement b of Rav Ḥisda, as Rav Ḥisda says: Just as /b the Sages b instituted pulling for the sellers, likewise, they instituted pulling for the buyers. /b Until the item is pulled, the buyer can also renege on the transaction. b Rabbi Shimon does not hold /b in accordance with the statement b of Rav Ḥisda, /b and b the Rabbis hold /b in accordance with the statement b of Rav Ḥisda. /b , b We learned /b in the mishna: b But /b the Sages b said: He Who exacted payment from /b the people of b the generation of the flood, /b and from the generation of the dispersion, b will /b in the future b exact payment from whoever does not stand by his statement. Granted, if you say /b that giving b money effects acquisition /b of movable property, it is b due to that /b reason that one who reneges on the transaction after the money is paid b stands subject to /b the curse: b But /b the Sages said: He Who exacted payment. b But if you say /b that giving b money does not effect acquisition /b of movable property, b why does /b one who reneges after the money is paid b stand subject to /b the curse: b But /b the Sages said: He Who exacted payment? The Gemara answers: It is b due to /b the fact that he reneged on b a statement /b of his committing himself to buy the item.,The Gemara asks: b And /b does one who reneged on b a statement /b of commitment b stand subject to /b the curse: b But /b the Sages said: He Who exacted payment? b But isn’t it taught /b in a i baraita /i :

212. Eusebius of Caesarea, Preparation For The Gospel, 8.6.2-8.6.3, 13.12.4-13.12.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divine law, josephus’ ambivalence towards •law divine/mosaic/jewish Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128, 131; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 120

213. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 78

214. Eusebius of Caesarea, Ecclesiastical History, 10.1.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 116

10.1.2. Since in accordance with your wishes, my most holy Paulinus, we have added the tenth book of the Church History to those which have preceded, we will inscribe it to you, proclaiming you as the seal of the whole work; and we will fitly add in a perfect number the perfect panegyric upon the restoration of the churches, obeying the Divine Spirit which exhorts us in the following words:

215. Porphyry, On Abstinence, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 272

216. Porphyry, Letter To Marcella, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 215

217. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 290

218. Lactantius, Divine Institutes, 1.3.1, 1.5.7, 1.22.3, 2.5.1-2.5.2, 3.25.4-3.25.5, 4.10.5, 4.10.7-4.10.11, 4.10.14, 4.11.7, 4.17.6-4.17.7, 4.17.21, 4.18.8, 4.20.1, 4.23, 5.7.2, 5.8.3, 5.8.7-5.8.9, 5.12.1, 5.13.9, 5.14.18-5.14.19, 5.15.1, 6.3.1-6.3.2, 6.3.5, 6.4.6-6.4.7, 6.8.1, 6.9, 7.1, 8.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 80

219. Plotinus, Enneads, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 75, 77

220. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 175

89a. (דברים כח, א) מוהיה אם שמוע תשמע ועד לעבדם וקללן בעשרים ושתים (דברים כח, טו) מוהיה אם לא תשמע עד ואין קונה:,מקום שנהגו למוד בגסה כו': (סימן אין מעיינין ואין גודשין באגרדמין ובליטרא שלשה ועשר נפש משקלות ממחק),ת"ר מנין שאין מוחקין במקום שגודשין ואין גודשין במקום שמוחקין ת"ל (דברים כה, טו) איפה שלמה,ומנין שאם אמר הריני מוחק במקום שגודשין ולפחות לו מן הדמים והריני גודש במקום שמוחקין ולהוסיף לו על הדמים שאין שומעין לו ת"ל (דברים כה, טו) איפה שלמה וצדק יהיה לך,ת"ר מנין שאין מעיינין במקום שמכריעין ואין מכריעין במקום שמעיינין ת"ל אבן שלמה,ומנין שאם אמר הריני מעיין במקום שמכריעין ולפחות לו מן הדמים והריני מכריע במקום שמעיינין ולהוסיף לו על הדמים שאין שומעין לו ת"ל אבן שלמה וצדק,אמר רב יהודה מסורא (דברים כה, יד) לא יהיה לך בביתך מה טעם משום איפה ואיפה,לא יהיה לך בכיסך מה טעם משום אבן ואבן אבל אבן שלמה וצדק יהיה לך איפה שלמה וצדק יהיה לך,ת"ר (לא) יהיה לך מלמד שמעמידין אגרדמין למדות ואין מעמידין אגרדמין לשערים דבי נשיאה אוקימו אגרדמין בין למדות בין לשערים א"ל שמואל לקרנא פוק תני להו מעמידין אגרדמין למדות ואין מעמידין אגרדמין לשערים,נפק דרש להו מעמידין אגרדמין בין למדות בין לשערים א"ל מה שמך קרנא תיפוק ליה קרנא בעיניה נפקא ליה קרנא בעיניה ואיהו כמאן סבר כי הא דאמר רמי בר חמא א"ר יצחק מעמידין אגרדמין בין למדות בין לשערים מפני הרמאין,ת"ר היה מבקש ממנו ליטרא שוקל לו ליטרא חצי ליטרא שוקל לו חצי ליטרא רביע ליטרא שוקל לו רביע ליטרא מאי קמ"ל דמתקנינן מתקלי עד הכי,ת"ר היה מבקש ממנו שלשה רבעי ליטרא לא יאמר לו שקול לי שלשה רבעי ליטרא אחת אחת אלא שוקל ליטרא ומניח רביע ליטרא עם הבשר,ת"ר היה מבקש ממנו עשר ליטרין לא יאמר לו שקול לי אחת אחת והכריע אלא שוקל לו כולן בבת אחת ונותן הכרע אחד לכולן,ת"ר נפש מאזנים תלויה באויר ג' טפחים וגבוהה מן הארץ שלשה טפחים וקנה ומתנא שלה שנים עשר טפחים ושל צמרים ושל זגגין תלויה באויר שני טפחים וגבוהה מן הארץ שני טפחים וקנה ומתנא שלה ט' טפחים,ושל חנווני ושל בעה"ב תלויה באויר טפח וגבוהה מן הארץ טפח וקנה ומתנא שלה ששה טפחים ושל טורטני תלויה באויר שלש אצבעות וגבוהה מן הארץ שלש אצבעות וקנה ומתנא שלה איני יודע,ואלא הך קמייתא דמאי

89a. b from /b the letter i vav /i that begins the verse: b “And it shall come to pass [ i vehaya /i ], if you shall hearken diligently” /b (Deuteronomy 28:1), b until: “To serve them [ i le’ovdam /i ]” /b (Deuteronomy 28:14), which ends with the letter i mem /i . b And he cursed them with twenty-two /b letters, b from /b the letter i vav /i that begins the verse: b “But it shall come to pass [ i vehaya /i ], if you will not hearken /b to the voice of the Lord” (Deuteronomy 28:15), b until: “And no man shall buy [ i koneh /i ]” /b (Deuteronomy 28:68). This verse ends with a letter i heh /i , which comes just before i vav /i in the alphabet. Starting with a i vav /i and ending with a i heh /i encompasses the twenty-two letters of the alphabet.,§ The mishna teaches that b in a place where they were accustomed to measure with /b one b large /b measuring vessel, one may not measure with several small measuring vessels. In a place where the custom is to level the top of the measuring vessel to remove substances heaped above its edges, one may not heap it; and where they are accustomed to heap it, one may not level it. The Gemara provides b a mnemonic /b for the ensuing i halakhot /i : b One may not balance with precision; and one may not heap /b it; b with market inspectors [ i ba’agardamin /i ]; and with a i litra /i ; three; and ten; fulcrum; weights; a thick leveler; you may not do; one may not do. /b , b The Sages taught: From where /b is it derived b that one may not level /b a measuring vessel b in a place where they /b are accustomed to b heap /b it b and /b that b one may not heap /b it b in a place where they /b are accustomed to b level /b it? b The verse states: “A perfect weight” /b (Deuteronomy 25:15), which indicates that one must use whatever is considered a perfect measuring vessel in that locale, as this ensures that there is no deception or trickery., b And from where /b is it derived b that if /b the seller b said in a place where they heap: I am hereby leveling and /b am willing in exchange b to reduce the price for /b you, or said, b in a place where they level: I am hereby heaping and /b am willing b to increase the price for /b you, b that /b the court b does not listen to him? The verse states: “A perfect and just weight you shall have” /b (Deuteronomy 25:15). The addition of the term “just,” beyond the requirement that the weight be “perfect,” teaches that one must keep his weights in a just manner, i.e., that employed by the people of that locale., b The Sages taught: From where /b is it derived b that one may not /b balance a scale so that it will b balance with precision [ i me’ayyenin /i ] in a place where they /b are accustomed to b let /b the scales b tilt /b a handbreadth for the benefit of the buyer, b and /b that b one may not let /b the scales b tilt /b a handbreadth b in a place where they /b are accustomed to b balance with precision? The verse states: “A perfect weight” /b (Deuteronomy 25:15), which teaches that the weight must be considered perfect in that locale., b And from where /b is it derived b that if /b a seller b said, in a place where /b it is the custom to b let /b the scales b tilt /b a handbreadth: b I am hereby balancing with precision and /b am willing b to reduce the price for /b the buyer; b or, in a place where /b it is the custom to b balance with precision: I am hereby letting /b the scales b tilt /b a handbreadth b and /b am willing b to increase the price for /b the buyer, b that /b the court b does not listen to him? The verse states: “A perfect and just weight” /b (Deuteronomy 25:15), which teaches that the just way of acting is to weigh in accordance with the practice in that locale., b Rav Yehuda of Sura says /b a homiletic interpretation of the phrase: “You shall not have in your house diverse measures” (Deuteronomy 25:14): b “You shall not have in your house” /b means that you will become a pauper, who has nothing in his house. b What is the reason /b for this? It is b due to /b the fact that you used b diverse measures, /b buying with a large vessel and selling with a small one.,The phrase: “You shall not have in your purse diverse weights” (Deuteronomy 25:13), is interpreted in a similar fashion: b “You shall not have in your purse,” /b i.e., you will become a pauper, who has nothing in his purse. b What is the reason /b for this? It is b due to /b the fact that you used b diverse weights. But /b if you possess only b “a perfect and just weight,” /b then b “you shall have” /b wealth. Likewise, if you possess only b “a perfect and just measure,” /b then b “you shall have” /b wealth.,§ b The Sages taught /b that the phrase: b “You shall not have,” teaches that /b the court b appoints market inspectors to /b supervise the accuracy of b measures. /b The Gemara infers: b But /b the court b does not appoint market inspectors for /b supervising market b prices. /b The Gemara relates: b The house of the i Nasi /i appointed market inspectors for /b supervising b both measures and prices. Shmuel said to /b his student, the Sage b Karna: Go out /b and b teach them /b that b one appoints market inspectors for /b supervising b measures but one does not appoint market inspectors for prices. /b ,Karna b went out /b and b taught them /b that b one appoints market inspectors for /b supervising b both measures and prices. /b Shmuel, hearing what he had done, b said to him: What is your name? /b He replied: b Karna. /b Shmuel said: b Let a horn [ i karna /i ] emerge in his eye. A horn, /b i.e., a growth of flesh, b emerged in his eye. /b The Gemara asks: b And /b Karna, b in accordance with whose /b opinion b did he hold, /b which led him to disregard his teacher’s statement? He held b in accordance with that which Rami bar Ḥama says /b that b Rabbi Yitzḥak says: One appoints market inspectors for /b supervising b both measures and prices, due to swindlers, /b to prevent people from using smaller measures or from selling at a steep price while falsely claiming that they are selling superior-quality merchandise.,The Gemara discusses several i halakhot /i related to the cases of the mishna. b The Sages taught: /b If the buyer b requested from /b the seller b a i litra /i /b of a specific item, b he weighs for him /b using b a i litra /i /b weight. If he asks for b half a i litra /i , he weighs for him using a half- i litra /i /b weight. If he wants b one-quarter /b of b a i litra /i , he weighs for him /b using b a quarter /b - b i litra /i /b weight. The Gemara asks: Isn’t this obvious? b What is /b this i baraita /i b teaching us? /b The Gemara explains: It teaches b that one sets weights until this /b amount, one-quarter of a i litra /i , but not less. If a buyer asks the seller to weigh a smaller amount for him, his request is not granted.,Furthermore, b the Sages taught: /b If the buyer b requested from him three-quarters /b of b a i litra /i , /b and there is no weight equal to this amount, the buyer b may not say to him: Weigh for me three /b units using b a quarter- i litra /i /b weight, b one /b by b one, /b so that the seller lets the scales tilt by a handbreadth as he measures each quarter- i litra /i weight. b Rather, he weighs /b the merchandise all at once, as he places b a i litra /i /b weight on one pan of the scale, and b places /b on the other pan of the scale b a quarter- i litra /i weight /b together b with the meat /b that is being sold., b The Sages /b likewise b taught: /b In a case where the buyer b requested from /b the seller b ten i litra /i /b of merchandise, the buyer b may not say to him: Weigh for me /b each i litra /i b one /b by b one, and let /b the scales b tilt /b each time, as on every occasion that the seller does this the buyer receives more than that for which he paid. b Rather, he weighs all /b the merchandise b at the same time and lets /b the scales b tilt once for all /b the merchandise.,§ b The Sages taught: The fulcrum of a scale /b must be b suspen-ded in the air /b so that the point the lever goes through it is at a distance of b three handbreadths /b from the ceiling, b and /b the pans of the scale must be b three handbreadths above the ground. And /b the scale’s b lever and cord, /b from which each pan is suspended, must be b twelve handbreadths /b long. b And /b the fulcrum of a scale b of wool-weavers and glassmakers /b must be b suspended in the air /b at a distance of b two handbreadths /b from the ceiling, b and /b the pans of the scale must be b two handbreadths above the ground. And its lever and cord /b must be b nine handbreadths /b long., b And /b the fulcrum of a scale b of a storekeeper and of a homeowner /b must be b suspended in the air /b at a distance of b one handbreadth /b from the ceiling, b and /b the pans of the scale must be b one handbreadth above the ground. And its lever and cord /b must be b six handbreadths long. And /b the fulcrums of small b scales [ i turtanei /i ] /b used for weighing gold and silver must be b suspended in the air /b at a distance of b three fingerbreadths /b from the ceiling, b and /b the pans of the scales must be b three fingerbreadths above the ground. /b The i tanna /i continues: b But /b with regard to b its lever and cord, I do not know /b their required length.,Since the function of each type of balance scale is mentioned with the exception of the first type, the Gemara asks: b And that /b large balance scale, which is mentioned b first, for what /b is it used?

221. Augustine, Retractiones, 1.23.2-1.23.4, 2.1.1, 2.1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •grace and divine patronage, and law Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 257, 283

222. Anon., Midrash Psalms, 31.9, 50.1, 78.18, 121.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •ritual/law, as divine evocation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 178, 245, 312

50.1. "... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)",

223. Ambrosiaster, Commentarius In Epistolam Ad Romanes, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •law, divine Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 96

224. Ambrosiaster, Lq, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 95

225. Augustine, Confessions, 12.25.35, 13.15.18, 13.23.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •grace and divine patronage, and law Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 278

226. Augustine, Contra Adimantum Manichaei Discipulum, 13, 17, 20, 25-26, 7-8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 277

227. Augustine, Against Fortunatus, 16, 21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 258

228. Augustine, Against Julian, 1.48, 1.129-1.130, 3.3, 3.6, 3.11-3.12, 4.45-4.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine justice, known by laws Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 131

229. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1.2-1.1.3, 1.1.7, 1.1.10-1.1.11, 1.1.16-1.1.17, 1.2.2-1.2.4, 66.1, 66.3, 67.2, 67.5, 67.7, 68.1, 68.3-68.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •grace and divine patronage, and law Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 251, 252, 257, 258, 259, 282

230. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.34, 1.20.65, 1.21.71-1.21.72 (4th cent. CE - 5th cent. CE) Tagged with subjects: •grace and divine patronage, and law Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 277, 278

231. Augustine, Enarrationes In Psalmos, 93.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •grace and divine patronage, and law Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 278

232. Augustine, Expositio Epistolae Ad Galatas, 1.2, 2.2-2.4, 6.2, 12.4, 15.1, 15.9-15.11, 19.2-19.10, 24.14, 38.3-38.4, 44.2-44.4, 46.1-46.2, 46.4-46.9, 47.2-47.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 254, 255, 256, 281, 282

233. Augustine, The City of God, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 82, 83

1.35. Let these and similar answers (if any fuller and fitter answers can be found) be given to their enemies by the redeemed family of the Lord Christ, and by the pilgrim city of King Christ. But let this city bear in mind, that among her enemies lie hidden those who are destined to be fellow citizens, that she may not think it a fruitless labor to bear what they inflict as enemies until they become confessors of the faith. So, too, as long as she is a stranger in the world, the city of God has in her communion, and bound to her by the sacraments, some who shall not eternally dwell in the lot of the saints. of these, some are not now recognized; others declare themselves, and do not hesitate to make common cause with our enemies in murmuring against God, whose sacramental badge they wear. These men you may today see thronging the churches with us, tomorrow crowding the theatres with the godless. But we have the less reason to despair of the reclamation even of such persons, if among our most declared enemies there are now some, unknown to themselves, who are destined to become our friends. In truth, these two cities are entangled together in this world, and intermixed until the last judgment effects their separation. I now proceed to speak, as God shall help me, of the rise, progress, and end of these two cities; and what I write, I write for the glory of the city of God, that, being placed in comparison with the other, it may shine with a brighter lustre. 10.32. This is the religion which possesses the universal way for delivering the soul; for except by this way, none can be delivered. This is a kind of royal way, which alone leads to a kingdom which does not totter like all temporal dignities, but stands firm on eternal foundations. And when Porphyry says, towards the end of the first book De Regressu Animœ, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted with it. Nothing of all that he had so laboriously learned concerning the deliverance of the soul, nothing of all that he seemed to others, if not to himself, to know and believe, satisfied him. For he perceived that there was still wanting a commanding authority which it might be right to follow in a matter of such importance. And when he says that he had not learned from any truest philosophy a system which possessed the universal way of the soul's deliverance, he shows plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else is the universal way of the soul's deliverance than that by which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, he declares in the most unequivocal language that this universal way of the soul's deliverance was not embraced in what he had learned either from the Indians or the Chald ans; and yet he could not forbear stating that it was from the Chald ans he had derived these divine oracles of which he makes such frequent mention. What, therefore, does he mean by this universal way of the soul's deliverance, which had not yet been made known by any truest philosophy, or by the doctrinal systems of those nations which were considered to have great insight in things divine, because they indulged more freely in a curious and fanciful science and worship of angels? What is this universal way of which he acknowledges his ignorance, if not a way which does not belong to one nation as its special property, but is common to all, and divinely bestowed? Porphyry, a man of no mediocre abilities, does not question that such a way exists; for he believes that Divine Providence could not have left men destitute of this universal way of delivering the soul. For he does not say that this way does not exist, but that this great boon and assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance - in other words, the Christian religion - was exposed to the persecutions of idolaters and demon-worshippers, and earthly rulers, that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause of the holy faith, and for the commendation of the truth. Porphyry, being a witness of these persecutions, concluded that this way was destined to a speedy extinction, and that it, therefore, was not the universal way of the soul's deliverance, and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contributed to the confirmation and more effectual commendation of our religion. This, then, is the universal way of the soul's deliverance, the way that is granted by the divine compassion to the nations universally. And no nation to which the knowledge of it has already come, or may hereafter come, ought to demand, Why so soon? Or, Why so late?- for the design of Him who sends it is impenetrable by human capacity. This was felt by Porphyry when he confined himself to saying that this gift of God was not yet received, and had not yet come to his knowledge. For though this was so, he did not on that account pronounce that the way it self had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, In your seed shall all nations be blessed. Genesis 22:18 He, indeed, was by birth a Chald an; but, that he might receive these great promises, and that there might be propagated from him a seed disposed by angels in the hand of a Mediator, Galatians 3:19 in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father's house. Then was he himself, first of all, delivered from the Chald an superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, God be merciful unto us, and bless us, and cause His face to shine upon us; that Your way may be known upon earth, Your saving health among all nations. And hence, when our Saviour, so long after, had taken flesh of the seed of Abraham, He says of Himself, I am the way, the truth, and the life. John 14:6 This is the universal way, of which so long before it had been predicted, And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2-3 This way, therefore, is not the property of one, but of all nations. The law and the word of the Lord did not remain in Zion and Jerusalem, but issued thence to be universally diffused. And therefore the Mediator Himself, after His resurrection, says to His alarmed disciples, These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understandings that they might understand the Scriptures, and said to them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. Luke 24:44-47 This is the universal way of the soul's deliverance, which the holy angels and the holy prophets formerly disclosed where they could among the few men who found the grace of God, and especially in the Hebrew nation, whose commonwealth was, as it were, consecrated to prefigure and fore-announce the city of God which was to be gathered from all nations, by their tabernacle, and temple, and priesthood, and sacrifices. In some explicit statements, and in many obscure foreshadowings, this way was declared; but latterly came the Mediator Himself in the flesh, and His blessed apostles, revealing how the grace of the New Testament more openly explained what had been obscurely hinted to preceding generations, in conformity with the relation of the ages of the human race, and as it pleased God in His wisdom to appoint, who also bore them witness with signs and miracles some of which I have cited above. For not only were there visions of angels, and words heard from those heavenly ministrants, but also men of God, armed with the word of simple piety, cast out unclean spirits from the bodies and senses of men, and healed deformities and sicknesses; the wild beasts of earth and sea, the birds of air, iimate things, the elements, the stars, obeyed their divine commands; the powers of hell gave way before them, the dead were restored to life. I say nothing of the miracles peculiar and proper to the Saviour's own person, especially the nativity and the resurrection; in the one of which He wrought only the mystery of a virgin maternity, while in the other He furnished an instance of the resurrection which all shall at last experience. This way purifies the whole man, and prepares the mortal in all his parts for immortality. For, to prevent us from seeking for one purgation for the part which Porphyry calls intellectual, and another for the part he calls spiritual, and another for the body itself, our most mighty and truthful Purifier and Saviour assumed the whole human nature. Except by this way, which has been present among men both during the period of the promises and of the proclamation of their fulfillment, no man has been delivered, no man is delivered, no man shall be delivered. As to Porphyry's statement that the universal way of the soul's deliverance had not yet come to his knowledge by any acquaintance he had with history, I would ask, what more remarkable history can be found than that which has taken possession of the whole world by its authoritative voice? Or what more trustworthy than that which narrates past events, and predicts the future with equal clearness, and in the unfulfilled predictions of which we are constrained to believe by those that are already fulfilled? For neither Porphyry nor any Platonists can despise divination and prediction, even of things that pertain to this life and earthly matters, though they justly despise ordinary soothsaying and the divination that is connected with magical arts. They deny that these are the predictions of great men, or are to be considered important, and they are right; for they are founded, either on the foresight of subsidiary causes, as to a professional eye much of the course of a disease is foreseen by certain pre-monitory symptoms, or the unclean demons predict what they have resolved to do, that they may thus work upon the thoughts and desires of the wicked with an appearance of authority, and incline human frailty to imitate their impure actions. It is not such things that the saints who walk in the universal way care to predict as important, although, for the purpose of commending the faith, they knew and often predicted even such things as could not be detected by human observation, nor be readily verified by experience. But there were other truly important and divine events which they predicted, in so far as it was given them to know the will of God. For the incarnation of Christ, and all those important marvels that were accomplished in Him, and done in His name; the repentance of men and the conversion of their wills to God; the remission of sins, the grace of righteousness, the faith of the pious, and the multitudes in all parts of the world who believe in the true divinity; the overthrow of idolatry and demon worship, and the testing of the faithful by trials; the purification of those who persevered, and their deliverance from all evil; the day of judgment, the resurrection of the dead, the eternal damnation of the community of the ungodly, and the eternal kingdom of the most glorious city of God, ever-blessed in the enjoyment of the vision of God - these things were predicted and promised in the Scriptures of this way; and of these we see so many fulfilled, that we justly and piously trust that the rest will also come to pass. As for those who do not believe, and consequently do not understand, that this is the way which leads straight to the vision of God and to eternal fellowship with Him, according to the true predictions and statements of the Holy Scriptures, they may storm at our position, but they cannot storm it. And therefore, in these ten books, though not meeting, I dare say, the expectation of some, yet I have, as the true God and Lord has vouchsafed to aid me, satisfied the desire of certain persons, by refuting the objections of the ungodly, who prefer their own gods to the Founder of the holy city, about which we undertook to speak. of these ten books, the first five were directed against those who think we should worship the gods for the sake of the blessings of this life, and the second five against those who think we should worship them for the sake of the life which is to be after death. And now, in fulfillment of the promise I made in the first book, I shall go on to say, as God shall aid me, what I think needs to be said regarding the origin, history, and deserved ends of the two cities, which, as already remarked, are in this world commingled and implicated with one another. 11.1. The city of God we speak of is the same to which testimony is borne by that Scripture, which excels all the writings of all nations by its divine authority, and has brought under its influence all kinds of minds, and this not by a casual intellectual movement, but obviously by an express providential arrangement. For there it is written, Glorious things are spoken of you, O city of God. And in another psalm we read, Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing the joy of the whole earth. And, a little after, in the same psalm, As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God has established it forever. And in another, There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved. From these and similar testimonies, all of which it were tedious to cite, we have learned that there is a city of God, and its Founder has inspired us with a love which makes us covet its citizenship. To this Founder of the holy city the citizens of the earthly city prefer their own gods, not knowing that He is the God of gods, not of false, i.e., of impious and proud gods, who, being deprived of His unchangeable and freely communicated light, and so reduced to a kind of poverty-stricken power, eagerly grasp at their own private privileges, and seek divine honors from their deluded subjects; but of the pious and holy gods, who are better pleased to submit themselves to one, than to subject many to themselves, and who would rather worship God than be worshipped as God. But to the enemies of this city we have replied in the ten preceding books, according to our ability and the help afforded by our Lord and King. Now, recognizing what is expected of me, and not unmindful of my promise, and relying, too, on the same succor, I will endeavor to treat of the origin, and progress, and deserved destinies of the two cities (the earthly and the heavenly, to wit), which, as we said, are in this present world commingled, and as it were entangled together. And, first, I will explain how the foundations of these two cities were originally laid, in the difference that arose among the angels. 11.7. We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits, the city of which the apostle says, Jerusalem which is above is our eternal mother in heaven; Galatians 4:26 and in another place, For you are all the children of the light, and the children of the day; we are not of the night, nor of darkness. 1 Thessalonians 5:5 Yet in some respects we may appropriately speak of a morning and evening of this day also. For the knowledge of the creature is, in comparison of the knowledge of the Creator, but a twilight; and so it dawns and breaks into morning when the creature is drawn to the praise and love of the Creator; and night never falls when the Creator is not forsaken through love of the creature. In fine, Scripture, when it would recount those days in order, never mentions the word night. It never says, Night was, but The evening and the morning were the first day. So of the second and the rest. And, indeed, the knowledge of created things contemplated by themselves is, so to speak, more colorless than when they are seen in the wisdom of God, as in the art by which they were made. Therefore evening is a more suitable figure than night; and yet, as I said, morning returns when the creature returns to the praise and love of the Creator. When it does so in the knowledge of itself, that is the first day; when in the knowledge of the firmament, which is the name given to the sky between the waters above and those beneath, that is the second day; when in the knowledge of the earth, and the sea, and all things that grow out of the earth, that is the third day; when in the knowledge of the greater and less luminaries, and all the stars, that is the fourth day; when in the knowledge of all animals that swim in the waters and that fly in the air, that is the fifth day; when in the knowledge of all animals that live on the earth, and of man himself, that is the sixth day. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.28. Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, You are my glory, and the lifter up of mine head. In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, I will love You, O Lord, my strength. And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,- that is, glorying in their own wisdom, and being possessed by pride -they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. For they were either leaders or followers of the people in adoring images, and worshipped and served the creature more than the Creator, who is blessed forever. Romans 1:21-25 But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, that God may be all in all. 1 Corinthians 15:28 19.23. For in his book called ἐκ λογίων φιλοσοφίας, in which he collects and comments upon the responses which he pretends were uttered by the gods concerning divine things, he says - I give his own words as they have been translated from the Greek: To one who inquired what god he should propitiate in order to recall his wife from Christianity, Apollo replied in the following verses. Then the following words are given as those of Apollo: You will probably find it easier to write lasting characters on the water, or lightly fly like a bird through the air, than to restore right feeling in your impious wife once she has polluted herself. Let her remain as she pleases in her foolish deception, and sing false laments to her dead God, who was condemned by right-minded judges, and perished ignominiously by a violent death. Then after these verses of Apollo (which we have given in a Latin version that does not preserve the metrical form), he goes on to say: In these verses Apollo exposed the incurable corruption of the Christians, saying that the Jews, rather than the Christians, recognized God. See how he misrepresents Christ, giving the Jews the preference to the Christians in the recognition of God. This was his explanation of Apollo's verses, in which he says that Christ was put to death by right-minded or just judges, - in other words, that He deserved to die. I leave the responsibility of this oracle regarding Christ on the lying interpreter of Apollo, or on this philosopher who believed it or possibly himself invented it; as to its agreement with Porphyry's opinions or with other oracles, we shall in a little have something to say. In this passage, however, he says that the Jews, as the interpreters of God, judged justly in pronouncing Christ to be worthy of the most shameful death. He should have listened, then, to this God of the Jews to whom he bears this testimony, when that God says, He that sacrifices to any other god save to the Lord alone shall be utterly destroyed. But let us come to still plainer expressions, and hear how great a God Porphyry thinks the God of the Jews is. Apollo, he says, when asked whether word, i.e., reason, or law is the better thing, replied in the following verses. Then he gives the verses of Apollo, from which I select the following as sufficient: God, the Generator, and the King prior to all things, before whom heaven and earth, and the sea, and the hidden places of hell tremble, and the deities themselves are afraid, for their law is the Father whom the holy Hebrews honor. In this oracle of his god Apollo, Porphyry avowed that the God of the Hebrews is so great that the deities themselves are afraid before Him. I am surprised, therefore, that when God said, He that sacrifices to other gods shall be utterly destroyed, Porphyry himself was not afraid lest he should be destroyed for sacrificing to other gods. This philosopher, however, has also some good to say of Christ, oblivious, as it were, of that contumely of his of which we have just been speaking; or as if his gods spoke evil of Christ only while asleep, and recognized Him to be good, and gave Him His deserved praise, when they awoke. For, as if he were about to proclaim some marvellous thing passing belief, he says, What we are going to say will certainly take some by surprise. For the gods have declared that Christ was very pious, and has become immortal, and that they cherish his memory: that the Christians, however, are polluted, contaminated, and involved in error. And many other such things, he says, do the gods say against the Christians. Then he gives specimens of the accusations made, as he says, by the gods against them, and then goes on: But to some who asked Hecate whether Christ were a God, she replied, You know the condition of the disembodied immortal soul, and that if it has been severed from wisdom it always errs. The soul you refer to is that of a man foremost in piety: they worship it because they mistake the truth. To this so-called oracular response he adds the following words of his own: of this very pious man, then, Hecate said that the soul, like the souls of other good men, was after death dowered with immortality, and that the Christians through ignorance worship it. And to those who ask why he was condemned to die, the oracle of the goddess replied, The body, indeed, is always exposed to torments, but the souls of the pious abide in heaven. And the soul you inquire about has been the fatal cause of error to other souls which were not fated to receive the gifts of the gods, and to have the knowledge of immortal Jove. Such souls are therefore hated by the gods; for they who were fated not to receive the gifts of the gods, and not to know God, were fated to be involved in error by means of him you speak of. He himself, however, was good, and heaven has been opened to him as to other good men. You are not, then, to speak evil of him, but to pity the folly of men: and through him men's danger is imminent. Who is so foolish as not to see that these oracles were either composed by a clever man with a strong animus against the Christians, or were uttered as responses by impure demons with a similar design - that is to say, in order that their praise of Christ may win credence for their vituperation of Christians; and that thus they may, if possible, close the way of eternal salvation, which is identical with Christianity? For they believe that they are by no means counter working their own hurtful craft by promoting belief in Christ, so long as their calumniation of Christians is also accepted; for they thus secure that even the man who thinks well of Christ declines to become a Christian, and is therefore not delivered from their own rule by the Christ he praises. Besides, their praise of Christ is so contrived that whosoever believes in Him as thus represented will not be a true Christian but a Photinian heretic, recognizing only the humanity, and not also the divinity of Christ, and will thus be precluded from salvation and from deliverance out of the meshes of these devilish lies. For our part, we are no better pleased with Hecate's praises of Christ than with Apollo's calumniation of Him. Apollo says that Christ was put to death by right-minded judges, implying that He was unrighteous. Hecate says that He was a most pious man, but no more. The intention of both is the same, to prevent men from becoming Christians, because if this be secured, men shall never be rescued from their power. But it is incumbent on our philosopher, or rather on those who believe in these pretended oracles against the Christians, first of all, if they can, to bring Apollo and Hecate to the same mind regarding Christ, so that either both may condemn or both praise Him. And even if they succeeded in this, we for our part would notwithstanding repudiate the testimony of demons, whether favorable or adverse to Christ. But when our adversaries find a god and goddess of their own at variance about Christ the one praising, the other vituperating Him, they can certainly give no credence, if they have any judgment, to mere men who blaspheme the Christians. When Porphyry or Hecate praises Christ, and adds that He gave Himself to the Christians as a fatal gift, that they might be involved in error, he exposes, as he thinks, the causes of this error. But before I cite his words to that purpose, I would ask, If Christ did thus give Himself to the Christians to involve them in error, did He do so willingly, or against His will? If willingly, how is He righteous? If against His will, how is He blessed? However, let us hear the causes of this error. There are, he says, in a certain place very small earthly spirits, subject to the power of evil demons. The wise men of the Hebrews, among whom was this Jesus, as you have heard from the oracles of Apollo cited above, turned religious persons from these very wicked demons and minor spirits, and taught them rather to worship the celestial gods, and especially to adore God the Father. This, he said, the gods enjoin; and we have already shown how they admonish the soul to turn to God, and command it to worship Him. But the ignorant and the ungodly, who are not destined to receive favors from the gods, nor to know the immortal Jupiter, not listening to the gods and their messages, have turned away from all gods, and have not only refused to hate, but have venerated the prohibited demons. Professing to worship God, they refuse to do those things by which alone God is worshipped. For God, indeed, being the Father of all, is in need of nothing; but for us it is good to adore Him by means of justice, chastity, and other virtues, and thus to make life itself a prayer to Him, by inquiring into and imitating His nature. For inquiry, says he, purifies and imitation deifies us, by moving us nearer to Him. He is right in so far as he proclaims God the Father, and the conduct by which we should worship Him. of such precepts the prophetic books of the Hebrews are full, when they praise or blame the life of the saints. But in speaking of the Christians he is in error, and caluminates them as much as is desired by the demons whom he takes for gods, as if it were difficult for any man to recollect the disgraceful and shameful actions which used to be done in the theatres and temples to please the gods, and to compare with these things what is heard in our churches, and what is offered to the true God, and from this comparison to conclude where character is edified, and where it is ruined. But who but a diabolical spirit has told or suggested to this man so manifest and vain a lie, as that the Christians reverenced rather than hated the demons, whose worship the Hebrews prohibited? But that God, whom the Hebrew sages worshipped, forbids sacrifice to be offered even to the holy angels of heaven and divine powers, whom we, in this our pilgrimage, venerate and love as our most blessed fellow citizens. For in the law which God gave to His Hebrew people He utters this menace, as in a voice of thunder: He that sacrifices unto any god, save unto the Lord only, he shall be utterly destroyed. Exodus 22:20 And that no one might suppose that this prohibition extends only to the very wicked demons and earthly spirits, whom this philosopher calls very small and inferior - for even these are in the Scripture called gods, not of the Hebrews, but of the nations, as the Septuagint translators have shown in the psalm where it is said, For all the gods of the nations are demons, - that no one might suppose, I say, that sacrifice to these demons was prohibited, but that sacrifice might be offered to all or some of the celestials, it was immediately added, save unto the Lord alone. The God of the Hebrews, then, to whom this renowned philosopher bears this signal testimony, gave to His Hebrew people a law, composed in the Hebrew language, and not obscure and unknown, but published now in every nation, and in this law it is written, He that sacrifices unto any god, save unto the Lord alone, he shall be utterly destroyed. What need is there to seek further proofs in the law or the prophets of this same thing? Seek, we need not say, for the passages are neither few nor difficult to find; but what need to collect and apply to my argument the proofs which are thickly sown and obvious, and by which it appears clear as day that sacrifice may be paid to none but the supreme and true God? Here is one brief but decided, even menacing, and certainly true utterance of that God whom the wisest of our adversaries so highly extol. Let this be listened to, feared, fulfilled, that there may be no disobedient soul cut off. He that sacrifices, He says, not because He needs anything, but because it behooves us to be His possession. Hence the Psalmist in the Hebrew Scriptures sings, I have said to the Lord, You are my God, for You need not my good. For we ourselves, who are His own city, are His most noble and worthy sacrifice, and it is this mystery we celebrate in our sacrifices, which are well known to the faithful, as we have explained in the preceding books. For through the prophets the oracles of God declared that the sacrifices which the Jews offered as a shadow of that which was to be would cease, and that the nations, from the rising to the setting of the sun, would offer one sacrifice. From these oracles, which we now see accomplished, we have made such selections as seemed suitable to our purpose in this work. And therefore, where there is not this righteousness whereby the one supreme God rules the obedient city according to His grace, so that it sacrifices to none but Him, and whereby, in all the citizens of this obedient city, the soul consequently rules the body and reason the vices in the rightful order, so that, as the individual just man, so also the community and people of the just, live by faith, which works by love, that love whereby man loves God as He ought to be loved, and his neighbor as himself - there, I say, there is not an assemblage associated by a common acknowledgment of right, and by a community of interests. But if there is not this, there is not a people, if our definition be true, and therefore there is no republic; for where there is no people there can be no republic. 19.24. But if we discard this definition of a people, and, assuming another, say that a people is an assemblage of reasonable beings bound together by a common agreement as to the objects of their love, then, in order to discover the character of any people, we have only to observe what they love. Yet whatever it loves, if only it is an assemblage of reasonable beings and not of beasts, and is bound together by an agreement as to the objects of love, it is reasonably called a people; and it will be a superior people in proportion as it is bound together by higher interests, inferior in proportion as it is bound together by lower. According to this definition of ours, the Roman people is a people, and its good is without doubt a commonwealth or republic. But what its tastes were in its early and subsequent days, and how it declined into sanguinary seditions and then to social and civil wars, and so burst asunder or rotted off the bond of concord in which the health of a people consists, history shows, and in the preceding books I have related at large. And yet I would not on this account say either that it was not a people, or that its administration was not a republic, so long as there remains an assemblage of reasonable beings bound together by a common agreement as to the objects of love. But what I say of this people and of this republic I must be understood to think and say of the Athenians or any Greek state, of the Egyptians, of the early Assyrian Babylon, and of every other nation, great or small, which had a public government. For, in general, the city of the ungodly, which did not obey the command of God that it should offer no sacrifice save to Him alone, and which, therefore, could not give to the soul its proper command over the body, nor to the reason its just authority over the vices, is void of true justice. 19.25. For though the soul may seem to rule the body admirably, and the reason the vices, if the soul and reason do not themselves obey God, as God has commanded them to serve Him, they have no proper authority over the body and the vices. For what kind of mistress of the body and the vices can that mind be which is ignorant of the true God, and which, instead of being subject to His authority, is prostituted to the corrupting influences of the most vicious demons? It is for this reason that the virtues which it seems to itself to possess, and by which it restrains the body and the vices that it may obtain and keep what it desires, are rather vices than virtues so long as there is no reference to God in the matter. For although some suppose that virtues which have a reference only to themselves, and are desired only on their own account, are yet true and genuine virtues, the fact is that even then they are inflated with pride, and are therefore to be reckoned vices rather than virtues. For as that which gives life to the flesh is not derived from flesh, but is above it, so that which gives blessed life to man is not derived from man, but is something above him; and what I say of man is true of every celestial power and virtue whatsoever.

234. Augustine, Questions On The Heptateuch, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 222

235. Anon., Numbers Rabba, 19.33 (4th cent. CE - 9th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 321

19.33. דָּבָר אַחֵר, אָז יָשִׁיר יִשְׂרָאֵל, זֶה אֶחָד מִשְׁלשָׁה דְבָרִים שֶׁאָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ לִמַּדְתַּנִי, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מִנַּיִן יִשְׂרָאֵל יוֹדְעִין מֶה עָשׂוּ, לֹא בְּמִצְרַיִם נִתְגַּדְּלוּ וְכָל מִצְרַיִם עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הֵם. וּכְשֶׁנָּתַתָּ אֶת הַתּוֹרָה לֹא נָתַתָּ אוֹתָהּ לָהֶם, וְאַף לֹא הָיוּ עוֹמְדִין שָׁם, שֶׁנֶּאֱמַר (שמות כ, יח): וַיַּעֲמֹד הָעָם מֵרָחֹק, וְלֹא נָתַתָּ אוֹתָהּ אֶלָּא לִי, שֶׁנֶּאֱמַר (שמות כד, א): וְאֶל משֶׁה אָמַר עֲלֵה אֶל ה'. וּכְשֶׁנָּתַתָּ אֶת הַדִּבְּרוֹת לֹא נָתַתָּ לָהֶם, לֹא אָמַרְתָּ אֲנִי ה' אֱלֹהֵיכֶם, אֶלָּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, לִי אָמַרְתָּ, שֶׁמָּא חָטָאתִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ, יָפֶה אָמַרְתָּ לִמַּדְתַּנִי, מִכָּאן וָאֵילָךְ אֲנִי אוֹמֵר בִּלְשׁוֹן (במדבר טו, מא): אֲנִי ה' אֱלֹהֵיכֶם. הַשְּׁנִיָּה, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות לד, ז): פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם כַּמָּה רְשָׁעִים הוֹלִידוּ צַדִּיקִים, יִהְיוּ נוֹטְלִין מֵעֲוֹנוֹת אֲבִיהֶם, תֶּרַח עוֹבֵד צְלָמִים, וְאַבְרָהָם בְּנוֹ צַדִּיק, וְכֵן חִזְקִיָּה צַדִּיק, וְאָחָז אָבִיו רָשָׁע. וְכֵן יֹאשִׁיָּה צַדִּיק, וְאָמוֹן אָבִיו רָשָׁע, וְכֵן נָאֶה שֶׁיְהוּ הַצַּדִּיקִים לוֹקִין בַּעֲוֹן אֲבִיהֶם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִמַּדְתַּנִי, חַיֶּיךָ שֶׁאֲנִי מְבַטֵּל דְּבָרַי וּמְקַיֵּם דְּבָרֶיךָ, שֶׁנֶּאֱמַר (דברים כד, טז): לֹא יוּמְתוּ אָבוֹת עַל בָּנִים וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת, וְחַיֶּיךָ שֶׁאֲנִי כּוֹתְבָן לִשְׁמֶךָ, שֶׁנֶּאֱמַר (מלכים ב יד, ו): כַּכָּתוּב בְּסֵפֶר תּוֹרַת משֶׁה אֲשֶׁר צִוָּה ה' וגו'. הַשְּׁלִישִׁית, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשֵׂה מִלְחָמָה עִם סִיחוֹן אֲפִלּוּ הוּא אֵינוֹ מְבַקֵּשׁ לַעֲשׂוֹת עִמְךָ אַתְּ תִּתְגָּר בּוֹ מִלְחָמָה, שֶׁנֶּאֱמַר (דברים ב, כד): קוּמוּ סְּעוּ וְעִבְרוּ אֶת נַחַל אַרְנֹן. וּמשֶׁה לֹא עָשָׂה כֵן אֶלָּא מַה כְּתִיב לְמַעְלָה (דברים ב, כו): וָאֶשְׁלַח מַלְאָכִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי מְבַטֵּל דְּבָרַי וּמְקַיֵּם דְּבָרֶיךָ, שֶׁנֶּאֱמַר (דברים כ, י): כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם. כֵּיוָן שֶׁלֹא קִבֵּל סִיחוֹן הִפִּילוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵיהֶם, שֶׁנֶּאֱמַר (דברים ב, לג): וַנַּךְ אֹתוֹ, וְלֹא עוֹד אֶלָּא אַף אוֹתָן שֶׁהִטְמִינוּ עַצְמָן בַּמְּעָרוֹת לְהָרְגָן, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לָהָר וְרִצֵּץ אוֹתָן, שֶׁנֶּאֱמַר (תהלים עד, יג יד): שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם רִצַּצְתָּ רָאשֵׁי לִוְיָתָן, מָשָׁל הֶדְיוֹט אוֹמֵר נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִנַּיִן יִשְׂרָאֵל יוֹדְעִין מַה טּוֹבָה עָשִׂיתִי לָהֶם, מֶה עָשָׂה הִרְחִיקוּ הֶהָרִים זֶה מִזֶּה וְשָׁטְפוּ אוֹתָן הַנְּחָלִים, שֶׁנֶּאֱמַר (במדבר כא, טו): וְאֶשֶׁד הַנְּחָלִים, וְהָיוּ יִשְׂרָאֵל עוֹבְרִים וְאוֹמְרִים שִׁירָה אָז יָשִׁיר יִשְׂרָאֵל, אָמְרוּ יִשְׂרָאֵל עָלֶיךָ לַעֲשׂוֹת לָנוּ נִסִּים, וְעָלֵינוּ לְבָרֵךְ וּלְקַלֵס לְשִׁמְךָ. (תהלים ג, ט): לַה' הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶלָּה, וְעַל הַמַּיִם נִגְזַר עַל משֶׁה, וְלֹא נִזְכַּר בַּשִּׁירָה, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, אַחַר כָּל נִסִּים שֶׁעָשִׂיתָ לָהֶם אֲנִי מֵת מִתַּחַת יְדֵיהֶם, מִן הַמִּדְבָּר נָתַתָּ לָהֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (במדבר כא, יח): וּמִמִּדְבָּר מַתָּנָה, וּמִתַּחַת יָדִי נָחֲלוּ אוֹתָהּ, שֶׁנֶּאֱמַר (במדבר כא, יט): וּמִמַּתָּנָה נַחֲלִיאֵל, נָחֲלוּ אֵל, וּמִשֶּׁנָּחֲלוּ גָּזַרְתָּ עָלַי מִיתָה, שֶׁנֶּאֱמַר (במדבר כא, יט): וּמִנַּחֲלִיאֵל בָּמוֹת, וּמִנַּחַל בָּא מוֹת, (במדבר כא, כ): וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב, שֶׁנֶּאֱמַר (דברים לד, ו): וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב. אָמַר אִיּוֹב (איוב לד, יט): אֲשֶׁר לֹא נָשָׂא פְּנֵי שָׂרִים וְלֹא נִכַּר שׁוֹעַ לִפְנֵי דָל כִּי מַעֲשֵׂה יָדָיו כֻּלָּם.

19.33. "...This is one of the three things that Moses said before the Holy One, blessed be He, and He said [back] to him, \"You have taught me.\" ... The second one is when the Holy One, blessed be He, said, \"visiting the iniquity of the parents upon the children\": Moses said, \"Master of the Universe, how many evildoers begat righteous ones; should they be removed by the iniquities of their parents? Terach was an idol-maker, but his son, Abraham, was righteous; so too Hezekiah was righteous, but Ahaz, his father was an evildoer; Josiah was righteous, but Amon, his father, was an evildoer. Is this proper, that the righteous be struck for the iniquities of their parents?\" The Holy One, blessed be He, said to him, \"Behold, you have taught Me! By your life, I will nullify My words and preserve your words, as it is stated (Deuteronomy 24:15), \"The parents shall not die for the children, and the children shall not die for the parents'; and it is by your life that I shall write [these things] in your name, as it is stated (II Kings 14:6), 'as it is written in the Torah of Moses, which God commanded.'\"...",

236. Augustine, De Praedestinatione Sanctorum., 7-8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 257

237. Anon., Exodus Rabbah, 30.3, 30.9, 30.16, 32.1, 46.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 307, 321, 332, 333, 334, 335, 336, 337

30.3. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, אָמַר רַבִּי אַבָּהוּ בְּכָל מָקוֹם שֶׁכָּתוּב וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים, וּבְכָל מָקוֹם שֶׁכָּתוּב אֵלֶּה פּוֹסֵל אֶת הָרִאשׁוֹנִים, כֵּיצַד (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, וּמַה פָּסַל שֶׁהָיָה בּוֹרֵא שָׁמַיִם וָאָרֶץ וְהָיָה מִסְתַּכֵּל בָּהֶם וְלֹא הָיוּ עֲרֵבִים עָלָיו וְהָיָה מַחֲזִירָן לְתֹהוּ וָבֹהוּ, כֵּיוָן שֶׁרָאָה שָׁמַיִם וָאָרֶץ אֵלּוּ עָרְבוּ לְפָנָיו, אָמַר אֵלּוּ תוֹלְדוֹת, לְפִיכָךְ אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, אֲבָל הָרִאשׁוֹנִים לֹא הָיוּ תוֹלְדוֹת. כַּיּוֹצֵא בּוֹ (בראשית ו, ט): אֵלֶּה תּוֹלְדֹת נֹחַ, וּמַה פָּסַל דּוֹרוֹ שֶׁל אֱנוֹשׁ וְדוֹר הַמַּבּוּל וְקֵינָן וַחֲבֵרָיו, לְפִיכָךְ אָמַר (בראשית י, ב): בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג. וְכַיּוֹצֵא בּוֹ (בראשית כה, יב): וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם, מוֹסִיף עַל הָרִאשׁוֹנִים, וּמִי הֵם, מַה שֶּׁכָּתוּב לְמַעְלָה, שֶׁנֶּאֱמַר (בראשית כה, ב): וַתֵּלֶד לוֹ אֶת זִמְרָן וְאֶת יָקְשָׁן, וְאַף כָּאן וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת, רְשָׁעִים הָיוּ כַּיּוֹצֵא בָּהֶן. כַּיּוֹצֵא בּוֹ (בראשית כה, יט): וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם, מוֹסִיף עַל הָרִאשׁוֹנִים, עַל מַה שֶּׁכָּתוּב לְמַעְלָה הֵימֶנּוּ (בראשית כה, טז): בְּנֵי יִשְׁמָעֵאל, וּמִי הָיָה זֶה, עֵשָׂו וּבָנָיו שֶׁהָיָה בְּנוֹ שֶׁל יִצְחָק. וְאִם כֵּן יֵשׁ לוֹמַר הוֹאִיל וְאֵין כָּתוּב אֶלָּא וְאֵלֶּה תּוֹלְדֹת, אַף יַעֲקֹב שֶׁהוּא תּוֹלְדוֹת יִצְחָק בִּכְלַל עֵשָׂו. אַתָּה מוֹצֵא כָּל תּוֹלְדוֹת שֶׁבַּמִּקְרָא חֲסֵרִים חוּץ מִשְּׁנַיִם (בראשית ב, א): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ, וְטַעַם גָּדוֹל יֵשׁ לָהֶם, לָמָּה אָמַר אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ מָלֵא, מִפְּנֵי שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ וְלֹא הָיָה מַלְאַךְ הַמָּוֶת בָּעוֹלָם, וּבִשְׁבִיל כָּךְ הוּא מָלֵא, וְכֵיוָן שֶׁחָטָא אָדָם וְחַוָּה חִסֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל תּוֹלְדוֹת שֶׁבַּמִּקְרָא, וְכֵיוָן שֶׁעָמַד פֶּרֶץ נַעֲשָׂה תּוֹלְדוֹת שֶׁלּוֹ מָלֵא, שֶׁהַמָּשִׁיחַ עוֹמֵד הֵימֶנּוּ וּבְיָמָיו הַקָּדוֹשׁ בָּרוּךְ הוּא מַבְלִיעַ הַמָּוֶת, שֶׁנֶּאֱמַר (ישעיה כה, ח): בִּלַּע הַמָּוֶת לָנֶצַח, לְפִיכָךְ תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ וְתוֹלְדוֹת פָּרֶץ מָלֵא. וּלְכָךְ תּוֹלְדֹת יִצְחָק חָסֵר, לְהוֹצִיא יַעֲקֹב מִכְּלַל הָרְשָׁעִים. כַּיּוֹצֵא בּוֹ (בראשית לז, ב): אֵלֶּה תֹּלְדוֹת יַעֲקֹב, פָּסַל לְאַלּוּפֵי עֵשָׂו. כַּיּוֹצֵא בּוֹ (שמות א, א): וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל, מוֹסִיף עַל הָרִאשׁוֹנִים, וּמִי הָיוּ אֵלּוּ שֶׁכָּתַב לְמַעְלָה (בראשית מו, ח כז): בְּנֵי רְאוּבֵן וּבְנֵי שִׁמְעוֹן. כַּיּוֹצֵא בּוֹ (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן, מוֹסִיף עַל הָרִאשׁוֹנִים, וּמִי הָיוּ אֵלּוּ שֶׁכָּתַב לְמַעְלָה (במדבר א, מד): כָּל הַפְּקֻדִּים אֲשֶׁר פָּקַד משֶׁה וְאַהֲרֹן, מָה הָרִאשׁוֹנִים הָיוּ צַדִּיקִים אַף אֵלּוּ צַדִּיקִים. אַף כָּאן וְאֵלֶּה הַמִּשְׁפָּטִים, מוֹסִיף עַל הָרִאשׁוֹנִים, מַה שֶּׁכָּתוּב לְמַעְלָה (שמות טו, כה): שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, מַה כְּתִיב לְמַעְלָה מִן הַפָּרָשָׁה (שמות יח, כב): וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת, וְאָמַר כָּאן וְאֵלֶּה הַמִּשְׁפָּטִים, וְהַדִּבְּרוֹת בָּאֶמְצַע, מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְהַלֶּכֶת, הַזַּיִּן מִכָּאן וְהַזַּיִּן מִכָּאן, וְהִיא בָּאֶמְצַע. כָּךְ הַתּוֹרָה, דִּינִין מִלְּפָנֶיהָ וְדִינִין מֵאַחֲרֶיהָ, וְהִיא בָּאֶמְצַע. וְכֵן הוּא אוֹמֵר (משלי ח, כ): בְּאֹרַח צְדָקָה אֲהַלֵּךְ, הַתּוֹרָה אוֹמֶרֶת בְּאֵיזֶה נָתִיב אֲנִי מְהַלֶּכֶת, אֲהַלֵּךְ בְּדַרְכָּן שֶׁל עוֹשֵׂי צְדָקָה (משלי ח, כ): בְּתוֹךְ נְתִיבוֹת מִשְׁפָּט, הַתּוֹרָה בָּאֶמְצַע וְדִינִין מִלְּפָנֶיהָ וְדִינִין מֵאַחֲרֶיהָ, מִלְּפָנֶיהָ, שֶׁנֶּאֱמַר: שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְדִינִין מֵאַחֲרֶיהָ, שֶׁנֶּאֱמַר: וְאֵלֶּה הַמִּשְׁפָּטִים. 30.9. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, הֲדָא הוּא דִכְתִיב (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב, אֵלּוּ הַדִּבְּרוֹת. (תהלים קמז, יט): חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אֵלּוּ הַמִּשְׁפָּטִים. לְפִי שֶׁאֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם מוֹרֶה לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא מַה שֶּׁהוּא עוֹשֶׂה הוּא אוֹמֵר לְיִשְׂרָאֵל לַעֲשׂוֹת וְלִשְׁמֹר. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְרוֹמִי וְדָרְשׁוּ שָׁם אֵין דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׂר וְדָם שֶׁהוּא גוֹזֵר גְּזֵרָה וְהוּא אוֹמֵר לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הָיָה שָׁם מִין אֶחָד אַחַר שֶׁיָּצְאוּ אָמַר לָהֶם אֵין דִּבְרֵיכֶם אֶלָּא כָּזָב, לֹא אֲמַרְתֶּם אֱלֹהִים אוֹמֵר וְעוֹשֶׂה, לָמָּה אֵינוֹ מְשַׁמֵּר אֶת הַשַּׁבָּת. אָמְרוּ לוֹ רָשָׁע שֶׁבָּעוֹלָם אֵין אָדָם רַשַּׁאי לְטַלְטֵל בְּתוֹךְ חֲצֵרוֹ בְּשַׁבָּת, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים חֲצֵרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה ו, ג): מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וַאֲפִלּוּ אָדָם עוֹבֵר עֲבֵרָה, אֵינוֹ מְטַלְטֵל מְלוֹא קוֹמָתוֹ, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ כְּתִיב (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא. דָּבָר אַחֵר, מַגִּיד דְּבָרָיו לְיַעֲקֹב, אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה נוֹטֵעַ בּוֹ כָּל מִינֵי אִילָנוֹת וְלֹא הָיָה נִכְנַס לְתוֹכוֹ אֶלָא הוּא, שֶׁהָיָה מְשַׁמְּרוֹ, מִשֶּׁעָמְדוּ בָנָיו עַל פִּרְקָן, אָמַר לָהֶם בָּנַי הַפַּרְדֵּס הַזֶּה אֲנִי הָיִיתִי מְשַׁמְּרוֹ וְלֹא הִנַּחְתִּי אָדָם לְהִכָּנֵס בְּתוֹכוֹ, אַתֶּם תִּהְיוּ מְשַׁמְּרִין אוֹתוֹ כְּדֶרֶךְ שֶׁהָיִיתִי אֲנִי מְשַׁמְּרוֹ. כָּךְ אָמַר הָאֱלֹהִים לְיִשְׂרָאֵל עַד שֶׁלֹא בָּרָאתִי אֶת הָעוֹלָם הַזֶּה הִתְקַנְתִּי אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן, מַהוּ אָמוֹן, אוֹמֵן, שֶׁנֶּאֱמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק, לֹא נְתַתִּיהָ לְאֶחָד מִן עוֹבְדֵי כּוֹכָבִים אֶלָּא לְיִשְׂרָאֵל, שֶׁכֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד נְתָנָהּ לָהֶ

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