The Ancient Mediterranean Religions Index Database

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39 results for "mowinckel"

1. Septuagint, 1 Esdras, 9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 40

2. Hebrew Bible, Leviticus, 19.1-19.37, 23.39-23.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, sigmund •mowinckel, s., Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 80; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 28, 37, 38

19.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר", 19.1. "וְכַרְמְךָ לֹא תְעוֹלֵל וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.2. "דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.2. "וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃", 19.3. "אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃", 19.3. "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.4. "אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.5. "וְכִי תִזְבְּחוּ זֶבַח שְׁלָמִים לַיהוָה לִרְצֹנְכֶם תִּזְבָּחֻהוּ׃", 19.6. "בְּיוֹם זִבְחֲכֶם יֵאָכֵל וּמִמָּחֳרָת וְהַנּוֹתָר עַד־יוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף׃", 19.7. "וְאִם הֵאָכֹל יֵאָכֵל בַּיּוֹם הַשְּׁלִישִׁי פִּגּוּל הוּא לֹא יֵרָצֶה׃", 19.8. "וְאֹכְלָיו עֲוֺנוֹ יִשָּׂא כִּי־אֶת־קֹדֶשׁ יְהוָה חִלֵּל וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃", 19.9. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃", 19.11. "לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃", 19.12. "וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃", 19.13. "לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃", 19.14. "לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃", 19.15. "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃", 19.16. "לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 19.21. "וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד אֵיל אָשָׁם׃", 19.22. "וְכִפֶּר עָלָיו הַכֹּהֵן בְּאֵיל הָאָשָׁם לִפְנֵי יְהוָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָא וְנִסְלַח לוֹ מֵחַטָּאתוֹ אֲשֶׁר חָטָא׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.26. "לֹא תֹאכְלוּ עַל־הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ׃", 19.27. "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ׃", 19.28. "וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ בִּבְשַׂרְכֶם וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי יְהוָה׃", 19.29. "אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ וְלֹא־תִזְנֶה הָאָרֶץ וּמָלְאָה הָאָרֶץ זִמָּה׃", 19.31. "אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.32. "מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃", 19.33. "וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃", 19.34. "כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.35. "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה׃", 19.36. "מֹאזְנֵי צֶדֶק אַבְנֵי־צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק יִהְיֶה לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃", 19.37. "וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה׃", 23.39. "אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃", 23.41. "וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃",

19.1. "And the LORD spoke unto Moses, saying:", 19.2. "Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.", 19.3. "Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God.", 19.4. "Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.", 19.5. "And when ye offer a sacrifice of peace-offerings unto the LORD, ye shall offer it that ye may be accepted.", 19.6. "It shall be eaten the same day ye offer it, and on the morrow; and if aught remain until the third day, it shall be burnt with fire.", 19.7. "And if it be eaten at all on the third day, it is a vile thing; it shall not be accepted.", 19.8. "But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of the LORD; and that soul shall be cut off from his people.", 19.9. "And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest.", 19.10. "And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.", 19.11. "Ye shall not steal; neither shall ye deal falsely, nor lie one to another.", 19.12. "And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD.", 19.13. "Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning.", 19.14. "Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD.", 19.15. "Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour.", 19.16. "Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 19.19. "Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.", 19.20. "And whosoever lieth carnally with a woman, that is a bondmaid, designated for a man, and not at all redeemed, nor was freedom given her; there shall be inquisition; they shall not be put to death, because she was not free.", 19.21. "And he shall bring his forfeit unto the LORD, unto the door of the tent of meeting, even a ram for a guilt-offering.", 19.22. "And the priest shall make atonement for him with the ram of the guilt-offering before the LORD for his sin which he hath sinned; and he shall be forgiven for his sin which he hath sinned.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 19.26. "Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying.", 19.27. "Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.", 19.28. "Ye shall not make any cuttings in your flesh for the dead, nor imprint any marks upon you: I am the LORD.", 19.29. "Profane not thy daughter, to make her a harlot, lest the land fall into harlotry, and the land become full of lewdness.", 19.30. "Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD.", 19.31. "Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.", 19.32. "Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I am the LORD.", 19.33. "And if a stranger sojourn with thee in your land, ye shall not do him wrong.", 19.34. "The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.", 19.35. "Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.", 19.36. "Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, who brought you out of the land of Egypt.", 19.37. "And ye shall observe all My statutes, and all Mine ordices, and do them: I am the LORD.", 23.39. "Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.41. "And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.",

3. Hebrew Bible, Psalms, 46.2-46.4, 50.7, 57.9, 74.15, 81.9, 82.10-82.11, 92.3, 96.13, 118.1, 134.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 146; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124, 149, 292

46.2. "אֱלֹהִים לָנוּ מַחֲסֶה וָעֹז עֶזְרָה בְצָרוֹת נִמְצָא מְאֹד׃", 46.3. "עַל־כֵּן לֹא־נִירָא בְּהָמִיר אָרֶץ וּבְמוֹט הָרִים בְּלֵב יַמִּים׃", 46.4. "יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה׃", 50.7. "שִׁמְעָה עַמִּי וַאֲדַבֵּרָה יִשְׂרָאֵל וְאָעִידָה בָּךְ אֱלֹהִים אֱלֹהֶיךָ אָנֹכִי׃", 57.9. "עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָּׁחַר׃", 74.15. "אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃", 81.9. "שְׁמַע עַמִּי וְאָעִידָה בָּךְ יִשְׂרָאֵל אִם־תִּשְׁמַע־לִי׃", 92.3. "לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת׃", 96.13. "לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃", 118.1. "הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 118.1. "כָּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם יְהוָה כִּי אֲמִילַם׃", 134.1. "שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרֲכוּ אֶת־יְהוָה כָּל־עַבְדֵי יְהוָה הָעֹמְדִים בְּבֵית־יְהוָה בַּלֵּילוֹת׃",

46.2. "God is our refuge and strength, A very present help in trouble.", 46.3. "Therefore will we not fear, though the earth do change, And though the mountains be moved into the heart of the seas;", 46.4. "Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah", 50.7. "'Hear, O My people, and I will speak; O Israel, and I will testify against thee: God, thy God, am I.", 57.9. "Awake, my glory; awake, psaltery and harp; I will awake the dawn.", 74.15. "Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers.", 81.9. "Hear, O My people, and I will admonish thee: O Israel, if thou wouldest hearken unto Me!", 92.3. "To declare Thy lovingkindness in the morning, And Thy faithfulness in the night seasons,", 96.13. "Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness.", 118.1. "'O give thanks unto the LORD, for He is good, For His mercy endureth for ever.", 134.1. "A Song of Ascents. Behold, bless ye the LORD, all ye servants of the LORD, That stand in the house of the LORD in the night seasons.",

4. Hebrew Bible, Micah, 3.12, 4.1-4.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, sigmund Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 80

3.12. "לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלִַם עִיִּין תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃", 4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", 4.2. "וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 4.3. "וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃", 4.4. "וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ וְאֵין מַחֲרִיד כִּי־פִי יְהוָה צְבָאוֹת דִּבֵּר׃", 4.5. "כִּי כָּל־הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו וַאֲנַחְנוּ נֵלֵךְ בְּשֵׁם־יְהוָה אֱלֹהֵינוּ לְעוֹלָם וָעֶד׃",

3.12. "Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.", 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.", 4.2. "And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And 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.", 4.3. "And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 4.4. "But they shall sit every man under his vine and under his fig-tree; And none shall make them afraid; For the mouth of the LORD of hosts hath spoken.", 4.5. "For let all the peoples walk each one in the name of its god, But we will walk in the name of the LORD our God for ever and ever.",

5. Hebrew Bible, Job, 26.12-26.13, 38.8-38.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124

26.12. "בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃", 26.13. "בְּרוּחוֹ שָׁמַיִם שִׁפְרָה חֹלֲלָה יָדוֹ נָחָשׁ בָּרִיחַ׃", 38.8. "וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃", 38.9. "בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃", 38.11. "וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃",

26.12. "He stirreth up the sea with His power, And by His understanding He smiteth through Rahab.", 26.13. "By His breath the heavens are serene; His hand hath pierced the slant serpent.", 38.8. "Or who shut up the sea with doors, When it broke forth, and issued out of the womb;", 38.9. "When I made the cloud the garment thereof, And thick darkness a swaddlingband for it,", 38.10. "And prescribed for it My decree, And set bars and doors,", 38.11. "And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?",

6. Hebrew Bible, Genesis, 7.11, 8.2, 9.12-9.17, 49.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124

7.11. "בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃", 8.2. "וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃", 8.2. "וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃", 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׃", 49.25. "מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם׃",

7.11. "In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.", 8.2. "the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.", 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.’", 49.25. "Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee, With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb.",

7. Hebrew Bible, Deuteronomy, 8.7, 31.10-13.15, 33.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124

8.7. "כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃",

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. Hebrew Bible, Exodus, 34.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 139

34.22. "וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה׃",

34.22. "And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of ingathering at the turn of the year.",

9. Hebrew Bible, Jeremiah, 7.1-7.15, 26.18-26.19, 28.1-28.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mowinckel, sigmund Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 80

7.1. "וּבָאתֶם וַעֲמַדְתֶּם לְפָנַי בַּבַּיִת הַזֶּה אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו וַאֲמַרְתֶּם נִצַּלְנוּ לְמַעַן עֲשׂוֹת אֵת כָּל־הַתּוֹעֵבוֹת הָאֵלֶּה׃", 7.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃", 7.2. "עֲמֹד בְּשַׁעַר בֵּית יְהוָה וְקָרָאתָ שָּׁם אֶת־הַדָּבָר הַזֶּה וְאָמַרְתָּ שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה לְהִשְׁתַּחֲוֺת לַיהוָה׃", 7.2. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנֵּה אַפִּי וַחֲמָתִי נִתֶּכֶת אֶל־הַמָּקוֹם הַזֶּה עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל־עֵץ הַשָּׂדֶה וְעַל־פְּרִי הָאֲדָמָה וּבָעֲרָה וְלֹא תִכְבֶּה׃", 7.3. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה׃", 7.3. "כִּי־עָשׂוּ בְנֵי־יְהוּדָה הָרַע בְּעֵינַי נְאֻום־יְהוָה שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃", 7.4. "אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר לֵאמֹר הֵיכַל יְהוָה הֵיכַל יְהוָה הֵיכַל יְהוָה הֵמָּה׃", 7.5. "כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃", 7.6. "גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם׃", 7.7. "וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃", 7.8. "הִנֵּה אַתֶּם בֹּטְחִים לָכֶם עַל־דִּבְרֵי הַשָּׁקֶר לְבִלְתִּי הוֹעִיל׃", 7.9. "הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃", 7.11. "הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃", 7.12. "כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃", 7.13. "וְעַתָּה יַעַן עֲשׂוֹתְכֶם אֶת־כָּל־הַמַּעֲשִׂים הָאֵלֶּה נְאֻם־יְהוָה וָאֲדַבֵּר אֲלֵיכֶם הַשְׁכֵּם וְדַבֵּר וְלֹא שְׁמַעְתֶּם וָאֶקְרָא אֶתְכֶם וְלֹא עֲנִיתֶם׃", 7.14. "וְעָשִׂיתִי לַבַּיִת אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו אֲשֶׁר אַתֶּם בֹּטְחִים בּוֹ וְלַמָּקוֹם אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם כַּאֲשֶׁר עָשִׂיתִי לְשִׁלוֹ׃", 7.15. "וְהִשְׁלַכְתִּי אֶתְכֶם מֵעַל פָּנָי כַּאֲשֶׁר הִשְׁלַכְתִּי אֶת־כָּל־אֲחֵיכֶם אֵת כָּל־זֶרַע אֶפְרָיִם׃", 26.18. "מיכיה [מִיכָה] הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃", 26.19. "הֶהָמֵת הֱמִתֻהוּ חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְכָל־יְהוּדָה הֲלֹא יָרֵא אֶת־יְהוָה וַיְחַל אֶת־פְּנֵי יְהוָה וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה אֲשֶׁר־דִּבֶּר עֲלֵיהֶם וַאֲנַחְנוּ עֹשִׂים רָעָה גְדוֹלָה עַל־נַפְשׁוֹתֵינוּ׃", 28.1. "וַיְהִי בַּשָּׁנָה הַהִיא בְּרֵאשִׁית מַמְלֶכֶת צִדְקִיָּה מֶלֶךְ־יְהוּדָה בשנת [בַּשָּׁנָה] הָרְבִעִית בַּחֹדֶשׁ הַחֲמִישִׁי אָמַר אֵלַי חֲנַנְיָה בֶן־עַזּוּר הַנָּבִיא אֲשֶׁר מִגִּבְעוֹן בְּבֵית יְהוָה לְעֵינֵי הַכֹּהֲנִים וְכָל־הָעָם לֵאמֹר׃", 28.1. "וַיִּקַּח חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא וַיִּשְׁבְּרֵהוּ׃", 28.2. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר שָׁבַרְתִּי אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃", 28.4. "וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.5. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא לְעֵינֵי הַכֹּהֲנִים וּלְעֵינֵי כָל־הָעָם הָעֹמְדִים בְּבֵית יְהוָה׃", 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 28.7. "אַךְ־שְׁמַע־נָא הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֶיךָ וּבְאָזְנֵי כָּל־הָעָם׃", 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׃",

7.1. "The word that came to Jeremiah from the LORD, saying:", 7.2. "Stand in the gate of the LORD’S house, and proclaim there this word, and say: Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.", 7.3. "Thus saith the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place.", 7.4. "Trust ye not in lying words, saying: ‘The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.’", 7.5. "Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour;", 7.6. "if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;", 7.7. "then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.", 7.8. "Behold, ye trust in lying words, that cannot profit.", 7.9. "Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,", 7.10. "and come and stand before Me in this house, whereupon My name is called, and say: ‘We are delivered’, that ye may do all these abominations?", 7.11. "Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.", 7.12. "For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel.", 7.13. "And now, because ye have done all these works, saith the LORD, and I spoke unto you, speaking betimes and often, but ye heard not, and I called you, but ye answered not;", 7.14. "therefore will I do unto the house, whereupon My name is called, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.", 7.15. "And I will cast you out of My sight, as I have cast out all your brethren, even the whole seed of Ephraim.", 26.18. "’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest.", 26.19. "Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’", 28.1. "And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Haiah the son of Azzur the prophet, who was of Gibeon, spoke unto me in the house of the LORD, in the presence of the priests and of all the people, saying:", 28.2. "’Thus speaketh the LORD of hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon.", 28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;", 28.4. "and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’", 28.5. "Then the prophet Jeremiah said unto the prophet Haiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,", 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 28.7. "Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people:", 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.",

10. Hebrew Bible, Isaiah, 1.14-1.15, 2.1-2.4, 5.12, 6.1, 30.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mowinckel, sigmund •mowinckel, s., Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 80; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 148, 149

1.14. "חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃", 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 2.1. "בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃", 2.1. "הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃", 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׃", 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 5.12. "וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 30.29. "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃",

1.14. "Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them.", 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 2.1. "The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.", 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.", 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 5.12. "And the harp and the psaltery, the tabret and the pipe, And wine, are in their feasts; But they regard not the work of the LORD, Neither have they considered the operation of His hands.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 30.29. "Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel.",

11. Hebrew Bible, 1 Kings, 1.40, 5.10-5.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 35, 149

5.11. "וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב׃", 5.12. "וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃", 5.13. "וַיְדַבֵּר עַל־הָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים׃",

1.40. "And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.", 5.10. "And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.", 5.11. "For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about.", 5.12. "And he spoke three thousand proverbs; and his songs were a thousand and five.", 5.13. "And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes.",

12. Hebrew Bible, 1 Samuel, 10.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149

10.5. "אַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִים אֲשֶׁר־שָׁם נְצִבֵי פְלִשְׁתִּים וִיהִי כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים׃",

10.5. "After that thou shalt come to the hill of God, where the garrisons of the Pelishtim are, and it shall come to pass, when thou art come there to the city, that thou shalt meet a band of prophets coming down from the high place with a lute, and a timbrel, and a pipe, and a lyre, before them; and they shall prophesy:",

13. Hebrew Bible, Amos, 5.21, 7.10-7.17 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •mowinckel, sigmund Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 80

5.21. "שָׂנֵאתִי מָאַסְתִּי חַגֵּיכֶם וְלֹא אָרִיחַ בְּעַצְּרֹתֵיכֶם׃", 7.11. "כִּי־כֹה אָמַר עָמוֹס בַּחֶרֶב יָמוּת יָרָבְעָם וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ׃", 7.12. "וַיֹּאמֶר אֲמַצְיָה אֶל־עָמוֹס חֹזֶה לֵךְ בְּרַח־לְךָ אֶל־אֶרֶץ יְהוּדָה וֶאֱכָל־שָׁם לֶחֶם וְשָׁם תִּנָּבֵא׃", 7.13. "וּבֵית־אֵל לֹא־תוֹסִיף עוֹד לְהִנָּבֵא כִּי מִקְדַּשׁ־מֶלֶךְ הוּא וּבֵית מַמְלָכָה הוּא׃", 7.14. "וַיַּעַן עָמוֹס וַיֹּאמֶר אֶל־אֲמַצְיָה לֹא־נָבִיא אָנֹכִי וְלֹא בֶן־נָבִיא אָנֹכִי כִּי־בוֹקֵר אָנֹכִי וּבוֹלֵס שִׁקְמִים׃", 7.15. "וַיִּקָּחֵנִי יְהוָה מֵאַחֲרֵי הַצֹּאן וַיֹּאמֶר אֵלַי יְהוָה לֵךְ הִנָּבֵא אֶל־עַמִּי יִשְׂרָאֵל׃", 7.16. "וְעַתָּה שְׁמַע דְּבַר־יְהוָה אַתָּה אֹמֵר לֹא תִנָּבֵא עַל־יִשְׂרָאֵל וְלֹא תַטִּיף עַל־בֵּית יִשְׂחָק׃", 7.17. "לָכֵן כֹּה־אָמַר יְהוָה אִשְׁתְּךָ בָּעִיר תִּזְנֶה וּבָנֶיךָ וּבְנֹתֶיךָ בַּחֶרֶב יִפֹּלוּ וְאַדְמָתְךָ בַּחֶבֶל תְּחֻלָּק וְאַתָּה עַל־אֲדָמָה טְמֵאָה תָּמוּת וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ׃",

5.21. "I hate, I despise your feasts, And I will take no delight in your solemn assemblies.", 7.10. "Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying: ‘Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words.", 7.11. "For thus Amos saith: Jeroboam shall die by the sword, And Israel shall surely be led away captive out of his land.’", 7.12. "Also Amaziah said unto Amos: ‘O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there;", 7.13. "but prophesy not again any more at Beth-el, for it is the king’s sanctuary, and it is a royal house.’", 7.14. "Then answered Amos, and said to Amaziah: ‘I was no prophet, neither was I a prophet’s son; but I was a herdman, and a dresser of sycamore-trees;", 7.15. "and the LORD took me from following the flock, and the LORD said unto me: Go, prophesy unto My people Israel.", 7.16. "Now therefore hear thou the word of the LORD: Thou sayest: Prophesy not against Israel, And preach not against the house of Isaac;", 7.17. "Therefore thus saith the LORD: Thy wife shall be a harlot in the city, And thy sons and thy daughters shall fall by the sword, And thy land shall be divided by line; And thou thyself shalt die in an unclean land, And Israel shall surely be led away captive out of his land.’",

14. Hebrew Bible, Ezekiel, 31.1-31.9, 47.1-47.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124, 131

31.1. "וַיְהִי בְּאַחַת עֶשְׂרֵה שָׁנָה בַּשְּׁלִישִׁי בְּאֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 31.1. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן אֲשֶׁר גָּבַהְתָּ בְּקוֹמָה וַיִּתֵּן צַמַּרְתּוֹ אֶל־בֵּין עֲבוֹתִים וְרָם לְבָבוֹ בְּגָבְהוֹ׃", 31.2. "בֶּן־אָדָם אֱמֹר אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאֶל־הֲמוֹנוֹ אֶל־מִי דָּמִיתָ בְגָדְלֶךָ׃", 31.3. "הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן יְפֵה עָנָף וְחֹרֶשׁ מֵצַל וּגְבַהּ קוֹמָה וּבֵין עֲבֹתִים הָיְתָה צַמַּרְתּוֹ׃", 31.4. "מַיִם גִּדְּלוּהוּ תְּהוֹם רֹמְמָתְהוּ אֶת־נַהֲרֹתֶיהָ הֹלֵךְ סְבִיבוֹת מַטָּעָהּ וְאֶת־תְּעָלֹתֶיהָ שִׁלְחָה אֶל כָּל־עֲצֵי הַשָּׂדֶה׃", 31.5. "עַל־כֵּן גָּבְהָא קֹמָתוֹ מִכֹּל עֲצֵי הַשָּׂדֶה וַתִּרְבֶּינָה סַרְעַפֹּתָיו וַתֶּאֱרַכְנָה פארתו [פֹארֹתָיו] מִמַּיִם רַבִּים בְּשַׁלְּחוֹ׃", 31.6. "בִּסְעַפֹּתָיו קִנְנוּ כָּל־עוֹף הַשָּׁמַיִם וְתַחַת פֹּארֹתָיו יָלְדוּ כֹּל חַיַּת הַשָּׂדֶה וּבְצִלּוֹ יֵשְׁבוּ כֹּל גּוֹיִם רַבִּים׃", 31.7. "וַיְּיִף בְּגָדְלוֹ בְּאֹרֶךְ דָּלִיּוֹתָיו כִּי־הָיָה שָׁרְשׁוֹ אֶל־מַיִם רַבִּים׃", 31.8. "אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃", 31.9. "יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃", 47.1. "וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃", 47.1. "וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2. "וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃", 47.2. "וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃", 47.3. "בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃", 47.4. "וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃", 47.5. "וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃", 47.6. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃", 47.7. "בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃", 47.9. "וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃", 47.11. "בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃", 47.12. "וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃",

31.1. "And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying:", 31.2. "’Son of man, say unto Pharaoh king of Egypt, and to his multitude: Whom art thou like in thy greatness?", 31.3. "Behold, the Assyrian was a cedar in Lebanon, With fair branches, and with a shadowing shroud, And of a high stature; And its top was among the thick boughs.", 31.4. "The waters nourished it, The deep made it to grow; Her rivers ran round About her plantation, And she sent out her conduits Unto all the trees of the field.", 31.5. "Therefore its stature was exalted Above all the trees of the field; And its boughs were multiplied, And its branches became long, Because of the multitude of waters, when it shot them forth.", 31.6. "All the fowls of heaven made Their nests in its boughs, And all the beasts of the field did bring forth their young Under its branches, And under its shadow dwelt All great nations.", 31.7. "Thus was it fair in its greatness, In the length of its branches; For its root was By many waters.", 31.8. "The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty.", 31.9. "I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it.", 47.1. "And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2. "Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.", 47.3. "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.", 47.4. "Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.", 47.5. "Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.", 47.6. "And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.", 47.7. "Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.", 47.9. "And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.", 47.10. "And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.", 47.11. "But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.", 47.12. "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .",

15. Hebrew Bible, Ezra, 3, 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 40

16. Hebrew Bible, 2 Chronicles, 5.2-7.10 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 47

17. Hebrew Bible, 1 Chronicles, 16.34 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

16.34. "הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃",

16.34. "O give thanks unto the LORD; for He is good; For His mercy endureth for ever.",

18. Hebrew Bible, Nehemiah, 8.9, 8.12, 8.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 20, 35, 37, 38, 40

8.9. "וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃", 8.12. "וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתּוֹת וּלְשַׁלַּח מָנוֹת וְלַעֲשׂוֹת שִׂמְחָה גְדוֹלָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הוֹדִיעוּ לָהֶם׃", 8.18. "וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃",

8.9. "And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.", 8.12. "And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.", 8.18. "Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;",

19. Hebrew Bible, Zechariah, 13.1, 14.8-14.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124

13.1. "בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלִָם לְחַטַּאת וּלְנִדָּה׃", 14.8. "וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃", 14.9. "וְהָיָה יְהוָה לְמֶלֶךְ עַל־כָּל־הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד׃", 14.11. "וְיָשְׁבוּ בָהּ וְחֵרֶם לֹא יִהְיֶה־עוֹד וְיָשְׁבָה יְרוּשָׁלִַם לָבֶטַח׃", 14.12. "וְזֹאת תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגֹּף יְהוָה אֶת־כָּל־הָעַמִּים אֲשֶׁר צָבְאוּ עַל־יְרוּשָׁלִָם הָמֵק בְּשָׂרוֹ וְהוּא עֹמֵד עַל־רַגְלָיו וְעֵינָיו תִּמַּקְנָה בְחֹרֵיהֶן וּלְשׁוֹנוֹ תִּמַּק בְּפִיהֶם׃", 14.13. "וְהָיָה בַּיּוֹם הַהוּא תִּהְיֶה מְהוּמַת־יְהוָה רַבָּה בָּהֶם וְהֶחֱזִיקוּ אִישׁ יַד רֵעֵהוּ וְעָלְתָה יָדוֹ עַל־יַד רֵעֵהוּ׃", 14.14. "וְגַם־יְהוּדָה תִּלָּחֵם בִּירוּשָׁלִָם וְאֻסַּף חֵיל כָּל־הַגּוֹיִם סָבִיב זָהָב וָכֶסֶף וּבְגָדִים לָרֹב מְאֹד׃", 14.15. "וְכֵן תִּהְיֶה מַגֵּפַת הַסּוּס הַפֶּרֶד הַגָּמָל וְהַחֲמוֹר וְכָל־הַבְּהֵמָה אֲשֶׁר יִהְיֶה בַּמַּחֲנוֹת הָהֵמָּה כַּמַּגֵּפָה הַזֹּאת׃", 14.16. "וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃", 14.17. "וְהָיָה אֲשֶׁר לֹא־יַעֲלֶה מֵאֵת מִשְׁפְּחוֹת הָאָרֶץ אֶל־יְרוּשָׁלִַם לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלֹא עֲלֵיהֶם יִהְיֶה הַגָּשֶׁם׃", 14.18. "וְאִם־מִשְׁפַּחַת מִצְרַיִם לֹא־תַעֲלֶה וְלֹא בָאָה וְלֹא עֲלֵיהֶם תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגֹּף יְהוָה אֶת־הַגּוֹיִם אֲשֶׁר לֹא יַעֲלוּ לָחֹג אֶת־חַג הַסֻּכּוֹת׃", 14.19. "זֹאת תִּהְיֶה חַטַּאת מִצְרָיִם וְחַטַּאת כָּל־הַגּוֹיִם אֲשֶׁר לֹא יַעֲלוּ לָחֹג אֶת־חַג הַסֻּכּוֹת׃", 14.21. "וְהָיָה כָּל־סִיר בִּירוּשָׁלִַם וּבִיהוּדָה קֹדֶשׁ לַיהוָה צְבָאוֹת וּבָאוּ כָּל־הַזֹּבְחִים וְלָקְחוּ מֵהֶם וּבִשְּׁלוּ בָהֶם וְלֹא־יִהְיֶה כְנַעֲנִי עוֹד בְּבֵית־יְהוָה צְבָאוֹת בַּיּוֹם הַהוּא׃",

13.1. "In that day there shall be a fountain opened To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling.", 14.8. "And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be.", 14.9. "And the LORD shall be King over all the earth; In that day shall the LORD be One, and His name one.", 14.10. "All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hael unto the king’s winepresses.", 14.11. "And men shall dwell therein, And there shall be no more extermination; But Jerusalem shall dwell safely.", 14.12. "And this shall be the plague wherewith the LORD will smite All the peoples that have warred against Jerusalem: Their flesh shall consume away while they stand upon their feet, And their eyes shall consume away in their sockets, And their tongue shall consume away in their mouth.", 14.13. "And it shall come to pass in that day, That a great tumult from the LORD shall be among them; And they shall lay hold every one on the hand of his neighbour, And his hand shall rise up against the hand of his neighbour.", 14.14. "And Judah also shall fight against Jerusalem; And the wealth of all the nations round about shall be gathered together, Gold, and silver, and apparel, in great abundance.", 14.15. "And so shall be the plague of the horse, of the mule, of the camel, and of the ass, And of all the beasts that shall be in those camps, as this plague.", 14.16. "And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.", 14.17. "And it shall be, that whoso of the families of the earth goeth not up unto Jerusalem to worship the King, the LORD of hosts, upon them there shall be no rain.", 14.18. "And if the family of Egypt go not up, and come not, they shall have no overflow; there shall be the plague, wherewith the LORD will smite the nations that go not up to keep the feast of tabernacles.", 14.19. "This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.", 14.20. "In that day shall there be upon the bells of the horses: HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the basins before the altar.", 14.21. "Yea, every pot in Jerusalem and in Judah shall be holy unto the LORD of hosts; and all they that sacrifice shall come and take of them, and seethe therein; and in that day there shall be no more a trafficker in the house of the LORD of hosts.",

20. Hebrew Bible, Ecclesiastes, 2.5 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131

2.5. "עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים וְנָטַעְתִּי בָהֶם עֵץ כָּל־פֶּרִי׃",

2.5. "I made me gardens and parks, and I planted trees in them of all kinds of fruit;",

21. Mishnah, Sukkah, 4.1, 4.9-4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117

4.1. "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", 4.10. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n",

4.1. "[The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days].", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", 4.10. "As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.",

22. Mishnah, Taanit, 2.5, 3.1, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117

2.5. "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:", 3.1. "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: \n", 3.3. "וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, דִּכְתִיב (עמוס ד) וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ', אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ, מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת: \n",

2.5. "It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.", 3.1. "The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.", 3.3. "And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.",

23. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 139

10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n",

10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.",

24. Mishnah, Tamid, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149

3.8. "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n",

3.8. "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.",

25. New Testament, John, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117

26. Mishnah, Arakhin, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149

2.3. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ וְלֹא מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. אֵין פּוֹחֲתִין מִשְּׁנֵי נְבָלִין וְלֹא מוֹסִיפִין עַל שִׁשָּׁה. אֵין פּוֹחֲתִין מִשְּׁנֵי חֲלִילִין וְלֹא מוֹסִיפִין עַל שְׁנֵים עָשָׂר. וּבִשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת פֶּסַח רִאשׁוֹן, וּבִשְׁחִיטַת פֶּסַח שֵׁנִי, וּבְיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, וּבְיוֹם טוֹב שֶׁל עֲצֶרֶת, וּבִשְׁמוֹנַת יְמֵי הֶחָג, וְלֹא הָיָה מַכֶּה בְּאַבּוּב שֶׁל נְחשֶׁת אֶלָּא בְּאַבּוּב שֶׁל קָנֶה, מִפְּנֵי שֶׁקּוֹלוֹ עָרֵב. וְלֹא הָיָה מַחֲלִיק אֶלָּא בְאַבּוּב יְחִידִי, מִפְּנֵי שֶׁהוּא מַחֲלִיק יָפֶה: \n"

2.3. "There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale."

27. Josephus Flavius, Jewish War, 2.128 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 139

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.

28. Tosefta, Sukkah, 3.3-3.12, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131, 149

3.3. "למה נקרא שמו שער המים שבו מכניסין צלוחית של מים [של ניסוך] בחג ראב\"י אומר [בו] (יחזקאל מז) מים מפכים [מלמד שמפכפכין ויוצאין כמו הפך הזה] ועתידין להיות יוצאין מתחת מפתן הבית וכה\"א (שם) [בצאת האיש קדים וקו בידו] וימד אלף באמה ויעבירני במים מי אפסים [מלמד שאדם עובר במים עד קרסוליו וימד אלף ויעבירני במים מי ברכים מלמד שאדם עובר במים עד ברכיו ד\"א מי ברכים [מים] שמתברכין והולכין] וימד אלף ויעבירני [במים] מי מתנים [מלמד שאדם עובר בו עד מתניו] וימד אלף נחל אשר לא אוכל לעבור יכול לא יעברנו ברגל אבל יעברנו [בסחו] ת\"ל כי גאו המים מי שחו יכול לא יעברנו בסחו אבל יעברנו בספינה קטנה [ת\"ל כי גאו המים מי שחו מלשוט יכול לא יעברנו בספינה קטנה אבל יעברנו בספינה גדולה] ת\"ל (ישעיהו לג) בל תלך בו אני שיט יכול לא יעברנו בספינה גדולה אבל יעברנו בבורני גדולה ת\"ל (שם) וצי אדיר לא יעברנו ואומר (זכריה יד) והיה ביום ההוא יצאו מים חיים מירושלים וגו' יכול יתערבו בם מעיינות [אחרים] ת\"ל (זכריה יג) ביום ההוא יהיה מקור נפתח וגו' [מקום] אחד לחטאת ולנדה [לאן] הולכין לים הגדול [לימה] של טבריא [לימה] של סדום כדי לרפאות את מימן שנאמר (יחזקאל מז) ויאמר אלי המים האלה יוצאין אל הגלילה הקדמונה [וירדו אל הערבה ובאו הימה אל הימה וגו' המים האלה יוצאין אל הגלילה הקדמונה] זה ימה של סדום וירדו אל הערבה זה ימה של טבריא ובאו הימה אל הימה המוצאים ונרפאו המים זה הים הגדול ואומר (שם) כל נפש חיה אשר ישרוץ אל כל אשר יבא שם נחלים יחיה והיה הדגה רבה מאוד כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה ואומר [והיה] ועמדו עליו דוגים ואומר בצאתיו וגבאיו ואומר ועל הנחל יעלה על שפתו וגו' מלמד שכל מימי בראשית עתידין להיות יוצאין כמפי הפך הזה וכך היתה הבאר שהיתה עם ישראל במדבר דומה לסלע מלא [כברה] מפרפרת ועולה כמפי הפך הזה עולה עמהן להרים ויורדת עמהן לגאיות מקום שישראל שורין הוא שורה כנגדן במקום גבוהה כנגד פתחו של אהל מועד נשיאי ישראל באין וסובבין אותה במקלותיהן ואומרים עליה את השירה (במדבר כא) עלי באר ענו לה עלי באר והמים מבעבעין ועולין כעמוד למעלה וכל אחד ואחד מושך במקלו איש לשבטו ואיש למשפחתו [שנא' (שם) באר חפרוה שרים וגו' וגם היא סובבת את כל מחנה ישראל ומשקה את כל הישימון] שנאמר (שם) ונשקפה על פני הישימון והיא נעשה נחלים שנאמר (תהילים עח) ונחלים ישטפו הן יושבין באיספקאות ובאין זה אצל זה שנאמר (תהילים קה) הלכו בציות נהר העולה דרך ימין [עולה] דרך ימין [העולה] דרך שמאל [עולה] דרך שמאל [כן מים מתמצין הימנה היא] נעשית נחל גדול והולכין לים הגדול ומביאין [משם] כל חמדת העולם שנאמר (דברים ב) זה ארבעים שנה [ה' אלהיך עמך] לא חסרת דבר.", 3.4. "שני ספלים של כסף היו [בראשו של מזבח] אחד של מים ואחד של יין מערבי של מים [הרי דרך] הרגילה [למזרחי] של יין עירה של מים בתוך של יין או של יין בתוך של מים יצא רבי יהודה אומר של סיד היו אלא [שהיו משחירין] מפני היין ומנוקבין כמין שני חוטמין דקין שבהן יורדין [לסיוון שבנאו משבנה שלמה את ההיכל הן יורדין לשית ומבקעין אותו] ונבלעין בתוכו שנאמר בקדש הסך שעשה לו [המקום] שיבלע בקדושה רבי יוסי אומר [שית היה נקוב לתהום] שנאמר (ישעיהו ה׳:א׳) אשירה נא לידידי שירת דודי לכרמו [וגו'] ויעזקהו ויסקלהו [ויטעהו שורק] ויבן מגדל בתוכו זה היכל יקב חצב בו זה מזבח וגם יקב [חצב בו זה השית] ר\"א בר צדוק אומר לול קטן היה בין [האולם למזבח למערבו של כבש ואחד לששים או] לשבעים שנה פרחי כהונה יורדין לשם ומלקטין משם יין קרוש [כעיגולי דבלה מעלין] ושורפין אותו בקדושה שנאמר (במדבר כ״ח:ז׳) בקדש הסך נסך כשם שניסוכו בקדושה כך שריפתו בקדושה.", 3.5. "מאימתי מנסכין [אותן] עם איברי [תמיד שכבר היה מעשה בביתוסי] אחד שניסך על רגליו ורגמוהו כל העם באתרוגיהן [ונפגמה קרנו של מזבח ובטלה עבודה עד שהביאו גוש אחד של מלח ונתנו עליו כדי] שלא יראה מזבח פגום שכל מזבח שאין לו לא [קרן] ולא יסוד [פסול] רבי [יוסי בר'] יהודה אומר אף הסובב.", 3.6. "ניסוך המים כל ז' רבי יהודה אומר כל שמנה אלא שר' יהודה אומר בלוג היה מנסך כל ח' וחכ\"א שלשה לוגין נמצאת אומרו המרבה במים ממעט בימים והמרבה בימים ממעט במים.", 3.7. "מי החג חייבין עליהן משום [פגול נותר] וטמא לפיכך אם לנו או שנטמאו יוצא לבית השריפה אבל חבית וצלוחית עצמן מועלין בהן מפני [שהן גופן הקדש א\"ר עקיבה אמרה תורה הבא עומר שעורים בפסח שהוא פרק שעורין כדי שתתברך עליך תבואה הבא חטים בכורים בעצרת שהוא פרק אילן כדי שיתברכו עליך פירות אילן הבא ניסוך המים בחג כדי שיתברכו עליך גשמים] ואומר (זכריה י״ד:י״ז) והיה אשר לא יעלה מאת משפחות הארץ אל ירושלים להשתחוות למלך ה' צבאות ולא עליהם יהיה הגשם ואם משפחת מצרים לא תעלה ולא באה ולא עליהם.", 4.7. "[כיצד] ג' להבדיל בין קדש לחול חזן הכנסת נוטל חצוצרת ועולה לגג גבוה שבעיר נטל לקרות מעבירין ממנו תבשיל [מגבי כירה] וטומנין לו מיחם ומדליקין לו את הנר גמר מלקרות אפילו מיחם בידו אין [טומנין אלא מניחו בארץ אפילו נר בידו אין נותנו על גבי מנורה אלא מניחו על גבי הארץ חזן הכנסת מניח חצוצרת בתוך הגג ויורד ובא לו ר\"י אומר רצה להדליק אחר כן מדליק אמרו לו נתת דבריך לשיעורין אלא מקום היה בראש הגג ששם חזן הכנסת מניח חצוצרת].",

3.3. "Why is the name \"Water Gate\"? It is so called because through it they take the flask of water used for the libation at the Feast. R. Eliezer b. Jacob says of it, \"The waters are dripping, intimating that water oozing out and rising, as if from this flask, will in future days come forth from under the threshold of the Temple, and so it says, ‘When the man went forth eastward with the line in his hand, he measured a thousand cubits, and caused me to pass through the waters, waters that were to the ankles, intimating that a man can pass through waters up to his ankles ; and again he measured a thousand, and caused me to pass through the waters, waters that were to the knees, intimating that a man can pass through waters up to his knees.’”Another interpretation of waters that were to the knees, \"intimating that after they have been blessed, they flow out. Again, he measured a thousand, and caused me to pass through the waters, waters that were to the loins, intimating that a man can pass through waters up to his loins. Afterwards he measured a thousand, and it was a river that I could not pass through. Though one cannot cross it on foot, yet one may be able to do so by swimming; though one cannot cross it in a small boat, as we learn from the Scripture, For the waters were risen, waters to swim in they were risen too high for swimming. Though one cannot cross it in a small boat, yet one may be able to do so in a large boat, as we learn from the Scripture, There shall not go thereon any rowing ship. Though one cannot cross it in a large boat, yet one may be able to do so in a fast sailing vessel, as we learn from the Scripture, And gallant ship shall not pass over it. 2 And so it is said, And it shall come to pass in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea ; in summer and in winter shall it be. It may be other fountains will be mixed with them, as we learn from the Scripture, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Whither do the waters go ? To the Mediterranean, and to the sea of Tiberias, and to the Dead Sea, that their waters may be healed, as it is said : And he said to me, These waters issue forth towards the eastern region that is the Dead Sea ; and shall go down into the Arabah that is the Sea of Tiberias ; and they shall go towards the other sea that is the Mediterranean Sea ; and the waters shall be healed ; and it shall come to pass that every living creature that swarms, in every place whither the river comes, shall live ; and there shall be a very great multitude of fish; for these waters are come hither, that all things may be healed and live, whithersoever the river cometh. And it also says : And it shall come to pass that fishers shall stand by it ; from Engedi even unto Englaim shall be a place for the spreading of nets ; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. And it also says : But the miry places thereof and the marishes thereof, shall not be healed ; they shall be given for salt. And also : By the river, upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail ; it shall bring forth first-fruits every month, because the waters thereof issue out of the sanctuary ; and the fruit thereof shall be for meat, and the leaf thereof for healing intimating that all \"the waters of creation\" will come forth as from the mouth of this flask. So the well, which was with Israel in the wilderness, was like a rock of the size of a k'bara, 6 and was oozing out and rising as from the mouth of this flask, travelling with them up the mountains and going down with them to the valleys. Wherever Israel encamped it encamped opposite them before the door of the Tabernacle. The princes of Israel with their slaves surrounded it, and said over it this song, Spring up, O well, sing ye unto it. Then the waters bubbled forth, and rose on high like a pillar; and every one drew out the staff of his tribe and family, as it is said, The well which the princes digged, Which the nobles of the people delved, With the sceptre and with their staves. And from Mattanah to Nahaliel ; and from Nahaliel to Bamoth ; and from Bamoth to the valley, etc. going round every camp of the Lord, and watering all Jeshimon ; and it made mighty streams, as it is said, And streams overflowed. 3 And they were sitting in skiffs, going from place to place, as it is written, They ran in the dry places like a river. If Israel went up on the right, it would come down on the right ; if on the left, it would come down on the left. The waters which emptied themselves from it became a great river, pouring themselves into the Mediterranean, and bringing thence all the precious things of the world, as it is said, These forty years the Lord thy God hath been with thee ; thou hast lacked nothing.", 3.4. " There were two silver bowls on the top of the altar, one for water and the other for wine ; that on the western side for water, that on the eastern for wine. If the priest poured the wine into that meant for the water, or vice versa, he complied with legal requirements. Rabbi Yehudah said, \"The bowls were of plaster, but had become black because of the stain of the wine ; and they had cavities like two slender snouts, by which the water and the wine went down into the pipe, and which they constructed when the Temple was built.\"The water and the wine go down to Shith, and are swallowed up in the midst of it, as it is said, In the holy place thou shalt pour out a drink offering of strong drink unto the Lord. So a place was made for it to be swallowed up in a consecrated way. Rabbi Yose says, Shith was hollowed to the abyss, as it is said, Let me sing of my beloved a song of my beloved touching his vineyard ; my beloved had a vineyard in a very fruitful hill ; and he digged it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it that is the Temple and hewed out a winepress therein that is the altar ; and also, hewed out a winepress therein that refers, too, to Shith. Rabbi Elazar ben Rabbi Zadok said, \"There was a small passage between the graded ascent and the altar ; once every six or seven years novices went down there and collected thence the coagulated wine, which was like cakes of fig, and brought it up and burnt it in a consecrated way, as it is said, \"In the holy place thou shalt pour out a drink-offering of strong drink unto the Lord.\" [Numbers 28] So as they poured it out in a consecrated way, in the same way they burnt it.", 3.5. "At what time do they offer the libation ? With the pieces of the daily burnt-offering. There is a story of a certain Boethian that he poured the water over his feet, and all the people threw their citrons at him. On that day the horn of the altar was damaged, and the service ceased whilst they brought a lump of salt and put it on it that it might not appear to be damaged ; for any altar which has no horn, nor graded ascent, nor foundation is not valid. Rabbi Yose ben Rabbi Yehudah says, Also if there be no Sobeb.", 3.6. "The libation of water occurred all the seven days of the festival; Rabbi Yehudah says all eight. He also says, One log were they pouring out all the eight days; but the sages say three logs, a little wine being added to the water and a little water to the wine.", 3.7. "As for the sacrificial waters one is held guilty on account of i piggul /i , or of i nothar /i , or of uncleanness. Therefore if they have become unfit or unclean they are taken to the house of burning ; but in the cases of the bottle and flask themselves one is guilty of transgression, since the things themselves are holy. Rabbi Akiba said, the Torah says, Bring an omer of barley at Passover, for it is the season of the barley crop, that the increase may be blessed to thee. Bring wheat as an offering of first-fruits at Shavuos, for it is the season of the wheat harvest, that the fruits of the tree may be blessed to thee. Pour out water at Sukkot, for it is the rainy season, that the rains may be blessed to thee, for it is said, And it shall be, that Those of all the families of the earth that do not go up unto Jerusalem to worship the King, Lord of hosts, upon them there shall be no rain. And if the family of Egypt go not up, neither shall it be upon them. [Zachariah 14]", 4.7. "Why did they blow three blasts? To make the distinction between the holy and the mundane day. The sexton took the trumpets, and went to the top of the highest roof in the city. When he sounded, those who were removing broth from a pot, or were keeping warm a boiler, or were lighting a lamp, ceased to do so, even if the boiler were in one's hand he did not keep it warm, but put it on the ground, even if the lamp were in one's hand, he did not put it on the lamp-stand, but lay it on the ground. The sexton lay the trumpets on the top of the roof, came down, and went away. Rabbi Yose said, “He who wishes to light his lamp after six soundings may do so.” The (sages) said to him, “Your rule would vary according to circumstances, but there was a place on the top of the roof where the sexton lay the trumpets.”",

29. Anon., Leviticus Rabba, 22.8, 30.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mowinckel, sigmund •mowinckel, s., Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 275; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117

22.8. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מֶלֶךְ שֶׁגַּס לִבּוֹ עָלָיו וְהָיָה לָמֵד לֶאֱכֹל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, אָמַר הַמֶּלֶךְ זֶה יִהְיֶה תָּדִיר עַל שֻׁלְחָנִי וּמֵעַצְמוֹ הוּא נָדוּר [גדור], כָּךְ לְפִי שֶׁהָיוּ יִשְׂרָאֵל לְהוּטִים אַחַר עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְהָיוּ מְבִיאִים קָרְבָּנֵיהֶם לַשְּׂעִירִים, דִּכְתִיב (ויקרא יז, ז): וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, וְאֵין שְׂעִירִים אֵלּוּ אֶלָּא שֵׁדִים, שֶׁנֶּאֱמַר (דברים לב, יז): וַיִּזְבְּחוּ לַשֵּׁדִים, וְאֵין שֵׁדִים אֵלּוּ אֶלָּא שְׂעִירִים, שֶׁנֶּאֱמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, וְהָיוּ מַקְרִיבִין קָרְבָּנֵיהֶם בְּאִסּוּר בָּמָּה וּפֻרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מַקְרִיבִין לְפָנַי בְּכָל עֵת קָרְבְּנוֹתֵיהֶן בְּאֹהֶל מוֹעֵד, וְהֵן נִפְרָשִׁים מֵעֲבוֹדַת כּוֹכָבִים וְהֵם נִיצוֹלִים, הֲדָא הוּא דִכְתִיב: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגו'.

22.8. "Rabbi Pinhas in the name of Rabbi Levi stated: This is comparable to a king’s son who strayed and was accustomed to eat non-kosher meat. The king declared, “let him always eat at my table and on his own he will eventually become disciplined.” Similarly, because Israel was attached to idolatry in Egypt and would bring their sacrifices to the goat-demons, as it is written (Leviticus 17:7) \"No longer shall you sacrifice to goat-demons, which refer to the shedim they sacrificed to (Deuternomy 32:17) \"and they sacrificed to shedim\", and those shedim refer to the goat-demons, as it says, (Isaiah 13:21) \"and the goat [demons] shall prance there.\" And they would offer sacrifices on high places and retribution would befall them, the Holy One blessed be He said “let them offer sacrifices before Me at all times in the Tent of Meeting and they will be separated from idolatry and be saved.” This is the meaning of what is written (Leviticus 17:3-7): “Any man of the House of Israel who slaughters an ox or sheep or goat... and does not bring it to the entrance of the Tent of Meeting as a sacrifice to God.... that man will be cut off from among his people… so that they no longer offer their sacrifices to the goat-demons that they are wont to stray after.\"", 30.10. "Another explanation: \"The fruit of a beautiful tree ( i ets hadar /i )\" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced ( i hider /i ) with a good old age, as it is stated (Genesis 24:1), \"And Avraham was old, had come along in days;\" and it is written (Leviticus 19:32), \"and you shall grace ( i hadarta /i ) the old.\" \"The branches ( i kappot /i ) of a date palm\" - this is [referring to] Yitschak, who was bound ( i kafut /i which is spelled with the same letters as i kappot /i ) and tied up on top of the altar. \"And a branch of a braided tree (a myrtle)\" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. \"And brook willows\" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: \"The fruit of a beautiful tree ( i ets hadar /i )\" - this is [referring to] Sarah, who the Holy One, blessed be He, graced ( i hider /i ) with a good old age, as it is stated (Genesis 18:11), \"And Avraham and Sarah were old.\" \"The branches of a date palm\" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. \"And a branch of a braided tree (a myrtle)\" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. \"And brook willows\" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.",

30. Palestinian Talmud, Sukkah, 5.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 148

31. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 148

50b. big strongגמ׳ /strong /big איתמר רב יהודה ורב עינא חד תני שואבה וחד תני חשובה אמר מר זוטרא מאן דתני שואבה לא משתבש ומאן דתני חשובה לא משתבש מאן דתני שואבה לא משתבש דכתיב (ישעיהו יב, ג) ושאבתם מים בששון ומאן דתני חשובה לא משתבש דאמר רב נחמן מצוה חשובה היא ובאה מששת ימי בראשית,ת"ר החליל דוחה את השבת דברי ר' יוסי בר יהודה וחכ"א אף י"ט אינו דוחה אמר רב יוסף מחלוקת בשיר של קרבן דר' יוסי סבר עיקר שירה בכלי ועבודה היא ודוחה את השבת ורבנן סברי עיקר שירה בפה ולאו עבודה היא ואינה דוחה את השבת אבל שיר של שואבה דברי הכל שמחה היא ואינה דוחה את השבת,אמר רב יוסף מנא אמינא דבהא פליגי דתניא כלי שרת שעשאן של עץ רבי פוסל ורבי יוסי בר יהודה מכשיר מאי לאו בהא קמיפלגי מאן דמכשיר סבר עיקר שירה בכלי וילפינן מאבובא דמשה ומאן דפסיל סבר עיקר שירה בפה ולא ילפינן מאבובא דמשה,לא דכ"ע עיקר שירה בכלי והכא בדנין אפשר משאי אפשר קמיפלגי מאן דמכשיר סבר דנין אפשר משאי אפשר ומאן דפסיל סבר לא דנין אפשר משאי אפשר,ואיבעית אימא דכ"ע דעיקר שירה בפה ואין דנין אפשר משאי אפשר והכא במילף מנורה בכללי ופרטי או ברבויי ומיעוטי קא מיפלגי רבי דריש כללי ופרטי ר' יוסי בר יהודה דריש ריבויי ומיעוטי,רבי דריש כללי ופרטי (שמות כה, לא) ועשית מנורת כלל זהב טהור פרט מקשה תעשה המנורה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש של מתכת אף כל של מתכת,ר' יוסי בר יהודה דריש ריבויי ומיעוטי ועשית מנורת ריבה זהב טהור מיעט מקשה תעשה המנורה חזר וריבה ריבה ומיעט וריבה ריבה הכל מאי רבי רבי כל מילי מאי מיעט מיעט של חרס,אמר רב פפא

50b. strong GEMARA: /strong b It was stated /b that b Rav Yehuda and Rav Eina /b disagreed: b One /b of them b teaches /b that the celebration was called the Celebration of b Drawing [ i sho’eva /i ] and one /b of them b teaches /b that it was called the b significant [ i ḥashuva /i ] /b celebration. b Mar Zutra said: The one who taught i sho’eva /i is not mistaken, and the one who taught i ḥashuva /i is not mistaken. The one who taught i sho’eva /i is not mistaken, as it is written: “And you shall draw [ i ushavtem /i ] water with joy /b from the wells of salvation” (Isaiah 12:3), and its name reflects the fact that it is a celebration of the water libation. b And the one who taught i ḥashuva /i is not mistaken, as Rav Naḥman said: It is a significant mitzva and /b it originated b from the six days of Creation. /b ,§ b The Sages taught: The flute overrides Shabbat; /b this is the b statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even a Festival. Rav Yosef said: The dispute is with regard to the song that /b the Levites sang accompanying b the /b daily b offering. As Rabbi Yosei /b bar Yehuda b holds /b that the b primary /b essence of b song /b is the accompaniment b by /b musical b instruments, /b and consequently these instruments b are /b a component of the Temple b service and override Shabbat. The Rabbis hold /b that the b primary /b essence of b song /b is singing b with the mouth, and /b consequently the instruments b are not /b a component of the b service; /b they merely accompany the singing on occasion b and /b therefore they b do not override Shabbat. However, /b with regard to b the song of /b the b Drawing /b of the Water, b everyone agrees /b that b it is rejoicing and /b not a component of the Temple service; therefore b it does not override Shabbat. /b , b Rav Yosef said: From where do I say that they disagree about this /b matter? It is b as it is taught /b in a i baraita /i : With regard to Temple b service vessels that one crafted of wood, Rabbi /b Yehuda HaNasi b deems /b them b unfit and Rabbi Yosei bar Yehuda deems /b them b fit. What, is it not that they disagree with regard to this /b matter? b The one who deems /b the wooden vessel b fit holds /b that the b primary /b essence of b song is /b accompaniment b by /b musical b instruments, and we derive /b that sacred vessels may be crafted of wood b from the /b wooden b flute of Moses, /b which according to this opinion was a service vessel. b And the one who deems /b the wooden vessel b unfit holds /b that the b primary /b essence of b song /b is singing b with the mouth, and /b therefore b we do not derive /b any i halakha /i relevant to service vessels b from the /b wooden b flute of Moses, /b as according to this opinion it was not a service vessel. ,The Gemara rejects this explanation of the i baraita /i . b No, /b that is not necessarily the matter that they dispute, as one could say b that everyone agrees: /b The b primary /b essence of b song /b is singing accompanied b by /b musical b instruments. And here, /b it is b with regard to /b whether b one derives /b the b possible from /b the b impossible /b that b they disagree. /b Can one establish a principle that applies in all cases based on a case with a unique aspect? b The one who deems /b wooden service vessels b fit holds that one derives /b the b possible, /b i.e., Temple service vessels, b from /b the b impossible, /b i.e., the flute of Moses. Although there was no alternative to crafting the flute of Moses from wood, one may derive from this that sacred service vessels, even when the alternative to craft them from metal exists, may be crafted from wood. b And the one who deems /b wooden service vessels b unfit holds that one does not derive the possible from the impossible. /b , b And if you wish, say /b instead in rejection of Rav Yosef’s proof b that everyone agrees that /b the b primary /b essence of b song /b is singing b with the mouth, and one does not derive the possible from the impossible. And here, /b it is b with regard to deriving /b the i halakhot /i of the Temple b candelabrum by means of /b the hermeneutic principle of b generalizations and details or by means of /b the principle of b amplifications and restrictions that they disagree. Rabbi /b Yehuda HaNasi b interprets /b verses by means of the principle of b generalizations and details, /b and b Rabbi Yosei bar Yehuda interprets /b verses by means of the principle of b amplifications and restrictions. /b , b Rabbi /b Yehuda HaNasi b interprets /b the verse “And you shall make a candelabrum of pure gold: of beaten work shall the candelabrum be made” (Exodus 25:31), by means of the principle of b generalizations and details. “And you shall make a candelabrum of,” /b is b a generalization, /b as the material of the candelabrum is not specified; b “pure gold,” /b that is b a detail, /b limiting the material exclusively to gold; b “of beaten work shall the candelabrum be made,” /b the verse b then generalized /b again. The result is b a generalization and a detail and a generalization, /b from which b you may deduce /b that the verse is referring b only /b to items b that are similar to the detail; just as the detail is explicit /b that the candelabrum is crafted b from /b gold, which is b a metal, so too all /b other materials used in crafting the candelabrum must be b of metal. /b The candelabrum is a prototype for all other Temple service vessels., b Rabbi Yosei bar Yehuda, /b however, who deems wooden Temple service vessels fit, b interprets /b verses by means of the principle of b amplifications and restrictions. “And you shall make a candelabrum of,” /b is an b amplification, /b as the material of the candelabrum is not specified; b “pure gold,” /b is a b restriction, /b limiting the material exclusively to gold; b “of beaten work shall the candelabrum be made,” /b the verse b repeated and amplified. /b The result is b amplification and restriction and amplification, /b from which one derives b to amplify all /b items except for those items most dissimilar to the restriction. b What did /b the verse b amplify? It amplified all materials, /b even wood. And b what did /b the verse b exclude /b with this restriction? b It excluded /b a candelabrum crafted b of earthenware. /b , b Rav Pappa said: /b Rav Yosef stated that the dispute between Rabbi Yosei bar Yehuda and the Rabbis concerning whether or not the flute overrides Shabbat and Festivals is based on the significance and the role of song in the sacrifice of offerings.

32. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

27a. b as “upon [ i al /i ] /b the wood” b is written, /b and not: Next to the wood., b When should you raise the dilemma? /b Raise it b according to /b the opinion b of the one who says /b in the mishna (96a) that the term b “upon [ i al /i ]” /b (see Numbers 2:20) means b adjacent to. /b According to that i tanna /i , b what /b is the i halakha /i in this case? Is it explained that b here, too, /b the phrase b “upon [ i al /i ] /b the wood” can mean b adjacent to /b the wood? b Or perhaps, /b the phrase “upon [ i al /i ] the wood that is on the fire upon the altar” teaches that b “upon the wood” /b is to be understood as b similar to “upon the altar”: Just as there “upon /b the altar” is meant b literally, so too here, /b the phrase b “upon /b the wood” is meant b literally. /b The Gemara comments: No answer was found, and the dilemma b shall stand /b unresolved., strong MISHNA: /strong With regard to b the handful, /b failure to sacrifice b the minority of it prevents the majority of it, /b which was sacrificed, from rendering it permitted for the priests to consume the remainder of the meal offering. With regard to b a tenth /b of an ephah of flour brought as a meal offering, failure to sacrifice b the minority of it prevents the majority of it, /b which was sacrificed, from qualifying as a proper meal offering. With regard to b the wine /b poured as a libation, failure to pour b the minority of it prevents the majority of it, /b which was poured, from qualifying as a proper libation. With regard to b the /b i log /i of b oil /b that is required for the meal offering, failure to add b the minority of it prevents the majority of it, /b which was added, from being a sufficient measure of oil.,With regard to b the fine flour and the oil, /b failure to bring b each prevents fulfillment of the mitzva with the other. /b With regard to b the handful and the frankincense, /b failure to burn b each prevents fulfillment of the mitzva with the other. /b , strong GEMARA: /strong b What is the reason /b that the failure to sacrifice the minority of the handful disqualifies the entire offering? This is derived from the fact that b the verse states “his handful” twice, /b once with regard to the voluntary meal offering (Leviticus 2:2) and once with regard to the meal offering of a sinner (Leviticus 5:12), and any i halakha /i repeated in the verses is deemed indispensable.,The mishna teaches: With regard to b a tenth /b of an ephah of flour brought as a meal offering, failure to sacrifice b the minority of it prevents the majority of it /b from qualifying as a proper meal offering. b What is the reason? The verse states: /b “The priest shall remove of it a handful b of its fine flour” /b (Leviticus 2:2). The usage of the term “of its fine flour” instead of: of the fine flour, teaches b that if any amount /b of its flour b was missing, /b it is b not valid. /b ,The mishna teaches: With regard to b the wine /b poured as a libation, failure to pour b the minority of it prevents the majority of it /b from qualifying as a proper libation. What is the reason? The verse states concerning the libations: b “So /b shall it be done” (Numbers 15:11). The term “so” indicates that the libations must be sacrificed exactly in the manner described, without any deviation.,The mishna teaches: With regard to b the /b i log /i of b oil /b that is required for the meal offering, failure to add b the minority of it prevents the majority of it /b from being a sufficient measure of oil. In the case of the oil b of the meal offering /b that accompanies the b libations, /b this i halakha /i is learned from the term: b “So” /b (Numbers 15:11), stated with regard to the libations. b And /b in the case of the i log /i of oil that accompanies b a voluntary meal offering, the verse states: “And of its oil” /b (Leviticus 2:2), demonstrating b that if any amount /b of its oil was b missing, /b it is b not valid. /b ,The mishna teaches: With regard to b the fine flour and the oil, /b failure to bring b each prevents fulfillment of the mitzva with the other. /b The i halakha /i that each is indispensable is derived from the fact that the two are juxtaposed in the verse: “The priest shall remove of it a handful b of its fine flour and of its oil” /b (Leviticus 2:2), and the fact that this requirement is repeated in the verse: b “of its groats, and of its oil” /b (Leviticus 2:16), teaches that each is indispensable.,The mishna teaches: With regard to b the handful and the frankincense, /b failure to burn b each prevents fulfillment of the mitzva with the other. /b The i halakha /i that each is indispensable is derived from the repetition of the mention of the two together in the verse, as it is written: “The priest shall remove of it a handful of its fine flour and of its oil, b as well as all of its frankincense” /b (Leviticus 2:2), and again with regard to the meal offering of a sinner it is stated: b “And all the frankincense which is upon the meal offering” /b (Leviticus 6:8)., strong MISHNA: /strong With regard to b the two goats of Yom Kippur, /b the absence of b each /b goat b prevents fulfillment of the mitzva with the other. /b With regard to b the two sheep /b brought together with the meal offering of the two loaves on b i Shavuot /i , /b failure to bring b each /b of the sheep b prevents fulfillment of the mitzva with the other. /b With regard to the b two loaves /b brought on i Shavuot /i , failure to bring b each /b of the loaves b prevents fulfillment of the mitzva with the other. /b ,With regard to the b two arrangements /b of the shewbread, failure to place b each /b of the arrangements b prevents fulfillment of the mitzva with the other. /b With regard to the b two bowls /b of frankincense that accompany the shewbread, failure to place b each /b of the bowls b prevents fulfillment of the mitzva with the other. /b With regard to b the arrangements /b of the shewbread b and the bowls /b of frankincense, failure to bring b each /b of them b prevents fulfillment of the mitzva with the other. /b ,With regard to the b two types /b of loaves b that /b accompany the offerings b of a nazirite: /b The bread and wafers (see Numbers 6:15); the b three /b species b that /b are part of the rite b of the /b red b heifer: /b The cedar, hyssop, and scarlet wool (see Numbers 19:6); b and /b the b four /b types of loaves b that /b accompany b the thanks offering: /b The loaves, wafers, loaves soaked in hot water, and leavened bread (see Leviticus 7:12); b and /b the b four /b species b of the i lulav /i : /b The i lulav /i , i etrog /i , myrtle, and willow (see Leviticus 23:40); b and /b the b four /b species b that are /b used b in /b the purification process of b the leper: /b The cedar, hyssop, scarlet wool, and birds (see Leviticus 14:4), failure to bring b each /b of the components b prevents fulfillment of the mitzva with the others. /b ,With regard to the b seven sprinklings /b of the blood b of the /b red b heifer /b that the priest sprinkles opposite the entrance to the Sanctuary (see Numbers 19:4), failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b With regard to the b seven sprinklings /b of the blood of the bull and goat of Yom Kippur b that /b are sprinkled b on /b the Ark b between the staves /b (see Leviticus 16:14–15), the seven sprinklings b that /b are sprinkled b on the Curtain /b separating the Sanctuary and Holy of Holies, and the sprinklings b that /b are sprinkled b on the golden altar /b on Yom Kippur, and from all other inner sin offerings, failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b , strong GEMARA: /strong The mishna teaches: With regard to b the two goats of Yom Kippur, /b the absence of b each /b goat b prevents fulfillment of the mitzva with the other. /b This is derived from the verse that states with regard to the Yom Kippur service: “And it shall be b a statute /b forever” (Leviticus 16:29), since wherever the term “statute” appears concerning a sacrificial rite, it signifies that the rite is an indispensable requirement.,The mishna teaches: With regard to b the two sheep /b brought together with the meal offering of the two loaves on b i Shavuot /i , /b failure to bring b each /b of the sheep b prevents fulfillment of the mitzva with the other. /b This is derived from the verse: “They shall be holy” (Leviticus 23:20), since the employment of a term of b being /b indicates an indispensable requirement. Similarly, with regard to the b two loaves /b brought on i Shavuot /i , the reason failure to bring each of the loaves prevents fulfillment of the mitzva with the other is that the verse states: “They shall be of fine flour” (Leviticus 23:17), employing a term of b being. /b ,With regard to the b two arrangements /b of the shewbread, the reason failure to place each of the arrangements prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them (see Leviticus 24:9). With regard to the b two bowls /b of frankincense that accompany the shewbread, the reason failure to place each of the bowls prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them (see Leviticus 24:9). With regard to b the arrangements /b of the shewbread b and the bowls /b of frankincense, the reason failure to bring each of them prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them, as that verse addresses each of these two components.,With regard to the b two types /b of loaves b that /b accompany the offerings b of a nazirite, /b each prevents fulfillment of the mitzva with the others, b as it is written /b with regard to the nazirite: b “So he must do /b after the law of his naziriteship” (Numbers 6:21), demonstrating that must bring his offerings precisely as detailed in the verse. With regard to the b three /b species b that /b are part of the rite b of the /b red b heifer, /b each prevents fulfillment of the mitzva with the others, since the term b statute /b is written about them: “This is the statute of the law” (Numbers 19:2).,With regard to the b four /b types of loaves b that /b accompany b the thanks offering, /b each prevents fulfillment of the mitzva with the others, b since /b the thanks offering b is juxtaposed to /b the offerings of b a nazirite, as it is written /b with regard to the thanks offering: b “With the sacrifice of his peace offerings for thanksgiving” /b (Leviticus 7:13). b And the Master said: /b The term b “his peace offerings” /b serves b to include /b the loaves of b the peace offering of a nazirite, /b and it has already been demonstrated that with regard to the loaves that accompany the offerings of a nazirite, each prevents fulfillment of the mitzva with the others., b And /b with regard to the b four /b species b that are in /b the purification process of b the leper, /b each prevents fulfillment of the mitzva with the others, b as it is written: “This shall be the law of the leper” /b (Leviticus 14:2), and the term “shall be” indicates an indispensable requirement. b And /b with regard to the b four /b species b of the i lulav /i , /b each prevents fulfillment of the mitzva with the others, as the verse states: b “And you shall take” [ i ulkaḥtem /i ]” /b (Leviticus 23:40), which alludes to: b A complete taking [ i lekiḥa tamma /i ], /b comprising all four species.,§ b Rav Ḥa bar Rava says: /b The mishna b taught /b that the four species of the i lulav /i are necessary for the fulfillment of the mitzva b only /b in a case b where one did not have /b all four species; b but /b if b one has /b all four species, failure to take each of the components b does not prevent /b fulfillment of the mitzva with the others, and he fulfills the mitzva by taking each species individually.,The Gemara b raises an objection /b from a i baraita /i : With regard to the b four species of the i lulav /i , two of them, /b the i lulav /i and i etrog /i , b produce fruit, and two of them, /b the myrtle and willow, b do not produce fruit. Those that produce fruit have a bond with those that do not produce fruit, and those that do not produce fruit have a bond with those that produce fruit. And a person does not fulfill his obligation /b of taking the i lulav /i b until they are all /b bound together b in a single bundle. /b , b And so too, /b when b the Jewish people /b fast and pray b for acceptance /b of their repentance, this is not accomplished b until they are all /b bound together b in a single bundle, as it is stated: “It is He that builds His upper chambers in the Heaven, and has established His bundle upon the earth” /b (Amos 9:6), which is interpreted as stating that only when the Jewish people are bound together are they established upon the earth. This i baraita /i contradicts Rav Ḥa bar Rava’s statement, since it teaches that the four species of the i lulav /i must be taken together in order for one to fulfill his obligation of taking the i lulav /i .,The Gemara answers: Whether the different species must be taken together b is /b a dispute between b i tanna’im /i ; as it is taught /b in a i baraita /i : b A i lulav /i , whether /b it is b bound /b with the myrtle and willow or b whether /b it is b not bound, /b is b fit. Rabbi Yehuda says: /b If it is b bound, /b it is b fit; /b if it is b not bound, /b it is b unfit. /b ,The Gemara asks: b What is the reasoning of Rabbi Yehuda? /b The Gemara answers: By means of a verbal analogy, he b derives /b the term b taking, /b written with regard to the four species, b from /b the term b taking /b written with regard to b the bundle of hyssop. /b It is written there, in the context of the sacrifice of the Paschal offering in Egypt: “Take a bundle of hyssop” (Exodus 12:22), and it is written here, with regard to the four species: “And you shall take for you on the first day the fruit of a beautiful tree, branches of a date palm, boughs of dense-leaved trees, and willows of the brook” (Leviticus 23:40)., b Just as there, /b with regard to the Paschal offering, the mitzva to take the hyssop is specifically b in a bundle, so too here, /b the mitzva to take the four species is specifically b in a bundle. /b The Gemara asks: b And /b what is the reasoning of b the Rabbis? /b The Gemara answers: b They do not derive /b the meaning of the term b taking /b from the meaning of the term b taking /b by means of the verbal analogy.,The Gemara asks: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : There is b a mitzva to bind /b the myrtle and the willow together with the b i lulav /i , but if one did not bind it, /b it is b fit? In accordance with whose /b opinion is the i baraita /i ? b If /b it is b in accordance with /b the opinion of b Rabbi Yehuda, /b if b one did not bind it, why /b is it b fit? If /b it is in accordance with the opinion of b the Rabbis, what mitzva /b is one fulfilling by binding it?,The Gemara answers: b Actually, /b it is in accordance with the opinion of b the Rabbis. And what mitzva /b is one fulfilling? The mitzva is b due to /b the fact that it is stated: b “This is my God and I will beautify Him” /b (Exodus 15:2), which is interpreted to mean that one should beautify himself before God in the performance of the mitzvot. The Rabbis agree that although failure to bind the three species does not render them unfit for performing the mitzva, the performance of the mitzva is more beautiful when the i lulav /i is bound.,§ The mishna teaches: With regard to the b seven sprinklings /b of the blood b of the heifer /b that the priest sprinkles opposite the entrance to the Sanctuary, failure to sprinkle b each prevents fulfillment of the mitzva with the others, /b since the term b statute /b is written about them (see Numbers 19:2).,The mishna further teaches: With regard to the b seven sprinklings /b of the blood of the bull and goat of Yom Kippur b that /b are sprinkled b on /b the Ark b between the staves, and /b the sprinklings b that /b are sprinkled b on the golden altar /b on Yom Kippur, and the sprinklings from all other inner sin offerings that are sprinkled on the golden altar, b and /b the seven sprinklings b that /b are sprinkled b on the Curtain /b separating the Sanctuary and Holy of Holies, failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b With regard to the sprinklings b of Yom Kippur, /b the reason that each prevents fulfillment of the mitzva with the others is that the term b “statute” is written /b about the Yom Kippur service (see Leviticus 16:29).,With regard to the sprinklings b of the bull of /b the b anointed priest, /b i.e., the High Priest, b and of the bull for an unwitting communal sin, and /b those b of the goats of idol worship, /b which are sprinkled on the Curtain and on the golden altar, the reason that each prevents fulfillment of the mitzva with the others is b as it is taught /b in a i baraita /i : The verse states with regard to the bull for an unwitting communal sin: b “So shall he do with the bull; as he did with the bull /b of the sin offering” of the anointed priest (Leviticus 4:20). b Why /b must b the verse state /b that the bull offering for an unwitting communal sin is sacrificed in the same manner as the bull of the anointed priest, when the Torah has already explicitly specified the manner in which the service should take place? The reason it states it is in order b to repeat /b the command b of the sprinklings, /b

33. Hebrew Bible, 4Q500, 0 Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131

34. Anon., Pesiqta De Rav Kahana, 27.2, 27.4, 27.7 Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

35. Philo Maior, Fragments, 116-124 Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149

36. Anon., Tanchuma (Buber), 3.101 Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

37. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

38. Hebrew Bible, 4Q502, 0 Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149

39. Anon., Midrash Hagadol, 3.657-3.658 Tagged with subjects: •mowinckel, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292

Tiresias: The Ancient Mediterranean Religions Source Database