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33 results for "qimron"
1. Septuagint, Tobit, 14.5-14.7 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297
14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.
2. Hebrew Bible, Leviticus, 15.16-15.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158
15.16. "וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃", 15.17. "וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.16. "And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.", 15.17. "And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even.",
3. Hebrew Bible, Deuteronomy, 6.4, 6.7, 11.21, 17.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 167, 168; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 158
6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 11.21. "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃", 17.17. "וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.21. "that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.", 17.17. "Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.",
4. Hebrew Bible, Numbers, 18.21-18.32 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158
18.21. "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.22. "וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃", 18.23. "וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.24. "כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.25. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 18.26. "וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃", 18.27. "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃", 18.28. "כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃", 18.29. "מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃", 18.31. "וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃", 18.32. "וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃", 18.21. "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.", 18.22. "And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die.", 18.23. "But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.", 18.24. "For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’", 18.25. "And the LORD spoke unto Moses, saying:", 18.26. "’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe.", 18.27. "And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press.", 18.28. "Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.", 18.29. "Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it.", 18.30. "Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.", 18.31. "And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting.", 18.32. "And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’",
5. Hebrew Bible, Isaiah, 54.11-54.12 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297
54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 54.12. "וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃", 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 54.12. "And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.",
6. Hebrew Bible, Jeremiah, 31.31, 34.10 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81, 88
31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 34.10. "and all the princes and all the people hearkened, that had entered into the covet to let every one his man-servant, and every one his maid-servant, go free, and not to make bondmen of them any more; they hearkened, and let them go;",
7. Hebrew Bible, 2 Chronicles, 15.1-15.15 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81
15.1. "וַעֲזַרְיָהוּ בֶּן־עוֹדֵד הָיְתָה עָלָיו רוּחַ אֱלֹהִים׃", 15.1. "וַיִּקָּבְצוּ יְרוּשָׁלִַם בַּחֹדֶשׁ הַשְּׁלִישִׁי לִשְׁנַת חֲמֵשׁ־עֶשְׂרֵה לְמַלְכוּת אָסָא׃", 15.2. "וַיֵּצֵא לִפְנֵי אָסָא וַיֹּאמֶר לוֹ שְׁמָעוּנִי אָסָא וְכָל־יְהוּדָה וּבִנְיָמִן יְהוָה עִמָּכֶם בִּהְיוֹתְכֶם עִמּוֹ וְאִם־תִּדְרְשֻׁהוּ יִמָּצֵא לָכֶם וְאִם־תַּעַזְבֻהוּ יַעֲזֹב אֶתְכֶם׃", 15.3. "וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת וּלְלֹא כֹּהֵן מוֹרֶה וּלְלֹא תוֹרָה׃", 15.4. "וַיָּשָׁב בַּצַּר־לוֹ עַל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיְבַקְשֻׁהוּ וַיִּמָּצֵא לָהֶם׃", 15.5. "וּבָעִתִּים הָהֵם אֵין שָׁלוֹם לַיּוֹצֵא וְלַבָּא כִּי מְהוּמֹת רַבּוֹת עַל כָּל־יוֹשְׁבֵי הָאֲרָצוֹת׃", 15.6. "וְכֻתְּתוּ גוֹי־בְּגוֹי וְעִיר בְּעִיר כִּי־אֱלֹהִים הֲמָמָם בְּכָל־צָרָה׃", 15.7. "וְאַתֶּם חִזְקוּ וְאַל־יִרְפּוּ יְדֵיכֶם כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם׃", 15.8. "וְכִשְׁמֹעַ אָסָא הַדְּבָרִים הָאֵלֶּה וְהַנְּבוּאָה עֹדֵד הַנָּבִיא הִתְחַזַּק וַיַּעֲבֵר הַשִּׁקּוּצִים מִכָּל־אֶרֶץ יְהוּדָה וּבִנְיָמִן וּמִן־הֶעָרִים אֲשֶׁר לָכַד מֵהַר אֶפְרָיִם וַיְחַדֵּשׁ אֶת־מִזְבַּח יְהוָה אֲשֶׁר לִפְנֵי אוּלָם יְהוָה׃", 15.9. "וַיִּקְבֹּץ אֶת־כָּל־יְהוּדָה וּבִנְיָמִן וְהַגָּרִים עִמָּהֶם מֵאֶפְרַיִם וּמְנַשֶּׁה וּמִשִּׁמְעוֹן כִּי־נָפְלוּ עָלָיו מִיִּשְׂרָאֵל לָרֹב בִּרְאֹתָם כִּי־יְהוָה אֱלֹהָיו עִמּוֹ׃", 15.11. "וַיִּזְבְּחוּ לַיהוָה בַּיּוֹם הַהוּא מִן־הַשָּׁלָל הֵבִיאוּ בָּקָר שְׁבַע מֵאוֹת וְצֹאן שִׁבְעַת אֲלָפִים׃", 15.12. "וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃", 15.13. "וְכֹל אֲשֶׁר לֹא־יִדְרֹשׁ לַיהוָה אֱלֹהֵי־יִשְׂרָאֵל יוּמָת לְמִן־קָטֹן וְעַד־גָּדוֹל לְמֵאִישׁ וְעַד־אִשָּׁה׃", 15.14. "וַיִּשָּׁבְעוּ לַיהוָה בְּקוֹל גָּדוֹל וּבִתְרוּעָה וּבַחֲצֹצְרוֹת וּבְשׁוֹפָרוֹת׃", 15.15. "וַיִּשְׂמְחוּ כָל־יְהוּדָה עַל־הַשְּׁבוּעָה כִּי בְכָל־לְבָבָם נִשְׁבָּעוּ וּבְכָל־רְצוֹנָם בִּקְשֻׁהוּ וַיִּמָּצֵא לָהֶם וַיָּנַח יְהוָה לָהֶם מִסָּבִיב׃", 15.1. "And the spirit of God came upon Azariah the son of Oded;", 15.2. "and he went out to meet Asa, and said unto him: ‘Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye are with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you.", 15.3. "Now for long seasons Israel was without the true God, and without a teaching priest, and without law;", 15.4. "but when in their distress they turned unto the LORD, the God of Israel, and sought Him, He was found of them.", 15.5. "And in those times there was no peace to him that went out, nor to him that came in, but great discomfitures were upon all the inhabitants of the lands.", 15.6. "And they were broken in pieces, nation against nation, and city against city; for God did discomfit them with all manner of adversity.", 15.7. "But be ye strong, and let not your hands be slack; for your work shall be rewarded.’ .", 15.8. "And when Asa heard these words, even the prophecy of Oded the prophet, he took courage, and put away the detestable things out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.", 15.9. "And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.", 15.10. "So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.", 15.11. "And they sacrificed unto the LORD in that day, of the spoil which they had brought, seven hundred oxen and seven thousand sheep.", 15.12. "And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;", 15.13. "and that whosoever would not seek the LORD, the God of Israel, should be put to death, whether small or great, whether man or woman.", 15.14. "And they swore unto the LORD with a loud voice, and with shouting, and with trumpets, and with horns.", 15.15. "And all Judah rejoiced at the oath; for they had sworn with all their heart, and sought Him with their whole desire; and He was found of them; and the LORD gave them rest round about.",
8. Septuagint, Tobit, 14.5-14.7 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297
14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.
9. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 6.2, 6.11, 6.19, 8.21, 13.14, 16.2-16.6, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81, 100
10. Dead Sea Scrolls, Hodayot, 9.36, 10, 10.26, 11, 12, 12.9, 12.24, 12.28, 12.29, 12.30, 13, 14, 15, 16, 17, 25.34-27.3 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 88
11. Dead Sea Scrolls, Scroll of Blessings, 3.22-3.28, 5.21 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
12. Dead Sea Scrolls, Community Rule, 8.16-8.17, 10.10, 10.13-10.14 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 167; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.20, 5.6-5.9, 14.5-14.6 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293, 295
14. Anon., Jubilees, None (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
21.5. For He is the living God, and He is holy and faithful, and He is righteous beyond all, and there is with Him no accepting of (men's) persons and no accepting of gifts; for God is righteous, and executeth judgment on all those who transgress His commandments and despise His covet.
15. Dead Sea Scrolls, Damascus Covenant, 4.20, 5.6-5.9, 14.5-14.6 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293, 295
16. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 6.2, 6.11, 6.19, 8.21, 13.14, 16.2-16.6, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81, 100
17. Dead Sea Scrolls, Temple Scroll, 45.7-45.12, 57.15-57.19 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158
18. New Testament, 1 Corinthians, 11.23-11.25 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81, 88
11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."
19. Mishnah, Maaser Sheni, 4.3-4.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 153
4.3. "בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע, בַּעַל הַבַּיִת קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף חֹמֶשׁ. בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע וְאִסָּר, אֶת שֶׁל סֶלַע וְאִסָּר קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף עַל הַקֶּרֶן. הַפּוֹדֶה מַעֲשֵׂר שֵׁנִי שֶׁלּוֹ, מוֹסִיף עָלָיו חֲמִשִּׁית, בֵּין שֶׁהוּא שֶׁלּוֹ וּבֵין שֶׁנִּתַּן לוֹ בְּמַתָּנָה: \n", 4.4. "מַעֲרִימִין עַל מַעֲשֵׂר שֵׁנִי. כֵּיצַד, אוֹמֵר אָדָם לִבְנוֹ וּלְבִתּוֹ הַגְּדוֹלִים, לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הָעִבְרִים, הֵילָךְ מָעוֹת אֵלּוּ וּפְדֵה לָךְ מַעֲשֵׂר שֵׁנִי זֶה. אֲבָל לֹא יֹאמַר כֵּן לִבְנוֹ וּלְבִתּוֹ הַקְּטַנִּים, לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הַכְּנַעֲנִים, מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ: \n", 4.5. "הָיָה עוֹמֵד בַּגֹּרֶן וְאֵין בְּיָדוֹ מָעוֹת, אוֹמֵר לַחֲבֵרוֹ, הֲרֵי הַפֵּרוֹת הָאֵלּוּ נְתוּנִים לָךְ בְּמַתָּנָה. חוֹזֵר וְאוֹמֵר, הֲרֵי אֵלּוּ מְחֻלָּלִין עַל מָעוֹת שֶׁבַּבָּיִת: \n",
20. New Testament, Hebrews, 8.8-8.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81
8.8. μεμφόμενος γὰρ αὐτοὺς λέγει 8.9. 8.10. 8.11. 8.12. 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. "For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more."
21. Palestinian Talmud, Maaser Sheni, 5.5 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 154
22. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 153
23. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •qimron, elisha Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 153, 154
35a. מתני׳ big strongכיצד /strong /big מברכין על הפירות על פירות האילן הוא אומר בורא פרי העץ חוץ מן היין שעל היין הוא אומר בורא פרי הגפן ועל פירות הארץ הוא אומר בורא פרי האדמה חוץ מן הפת שעל הפת הוא אומר המוציא לחם מן הארץ ועל הירקות הוא אומר בורא פרי האדמה רבי יהודה אומר בורא מיני דשאים:, big strongגמ׳ /strong /big מנא ה"מ דתנו רבנן (ויקרא יט, כד) קדש הלולים לה' מלמד שטעונים ברכה לפניהם ולאחריהם מכאן אמר ר"ע אסור לאדם שיטעום כלום קודם שיברך,והאי קדש הלולים להכי הוא דאתא האי מיבעי ליה חד דאמר רחמנא אחליה והדר אכליה ואידך דבר הטעון שירה טעון חלול ושאינו טעון שירה אין טעון חלול וכדר' שמואל בר נחמני א"ר יונתן דאמר ר' שמואל בר נחמני א"ר יונתן מנין שאין אומרים שירה אלא על היין שנאמר (שופטים ט, יג) ותאמר להם הגפן החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלהים במה משמח מכאן שאין אומרים שירה אלא על היין,הניחא למאן דתני נטע רבעי אלא למאן דתני כרם רבעי מאי איכא למימר דאתמר ר' חייא ור' שמעון ברבי חד תני כרם רבעי וחד תני נטע רבעי,ולמאן דתני כרם רבעי הניחא אי יליף ג"ש דתניא ר' אומר נאמר כאן (ויקרא יט, כה) להוסיף לכם תבואתו ונאמר להלן (דברים כב, ט) ותבואת הכרם מה להלן כרם אף כאן כרם אייתר ליה חד הלול לברכה,ואי לא יליף גזרה שוה ברכה מנא ליה ואי נמי יליף גזרה שוה אשכחן לאחריו לפניו מנין,הא לא קשיא דאתיא בקל וחומר כשהוא שבע מברך כשהוא רעב לא כל שכן,אשכחן כרם שאר מינין מנין,דיליף מכרם מה כרם דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,איכא למפרך מה לכרם שכן חייב בעוללות,קמה תוכיח מה לקמה שכן חייבת בחלה,כרם יוכיח וחזר הדין לא ראי זה כראי זה ולא ראי זה כראי זה הצד השוה שבהן דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,מה להצד השוה שבהן שכן יש בו צד מזבח ואתי נמי זית דאית ביה צד מזבח,וזית מצד מזבח אתי והא בהדיא כתיב ביה כרם דכתיב (שופטים טו, ה) ויבער מגדיש ועד קמה ועד כרם זית אמר רב פפא כרם זית אקרי כרם סתמא לא אקרי,מ"מ קשיא מה להצד השוה שבהן שכן יש בהן צד מזבח אלא דיליף לה משבעת המינין מה שבעת המינין דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,מה לשבעת המינין שכן חייבין בבכורים ועוד התינח לאחריו לפניו מנין,הא לא קשיא דאתי בקל וחומר כשהוא שבע מברך כשהוא רעב לכ"ש,ולמאן דתני נטע רבעי הא תינח כל דבר נטיעה דלאו בר נטיעה כגון בשר ביצים ודגים מנא ליה אלא סברא הוא אסור לו לאדם שיהנה מן העולם הזה בלא ברכה:,ת"ר אסור לו לאדם שיהנה מן העוה"ז בלא ברכה וכל הנהנה מן העוה"ז בלא ברכה מעל מאי תקנתיה ילך אצל חכם,ילך אצל חכם מאי עביד ליה הא עביד ליה איסורא אלא אמר רבא ילך אצל חכם מעיקרא וילמדנו ברכות כדי שלא יבא לידי מעילה,אמר רב יהודה אמר שמואל כל הנהנה מן העוה"ז בלא ברכה כאילו נהנה מקדשי שמים שנא' (תהלים כד, א) לה' הארץ ומלואה ר' לוי רמי כתיב לה' הארץ ומלואה וכתיב (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם לא קשיא כאן קודם ברכה 35a. strong MISHNA: /strong This mishna discusses the blessings recited over various foods. b How does one recite a blessing over fruits? Over /b different b fruits /b that grow on a b tree one recites: Who creates fruit of the tree, with the exception of wine. /b Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. b Over wine one recites: Who creates fruit of the vine. Over fruits /b that grow from b the earth, one recites: Who creates fruit of the ground, with the exception of bread. /b Bread, too, is significant and its blessing differs from other fruits of the ground, b as over bread one recites: Who brings forth bread from the earth. Over /b herbs and leafy b vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says /b that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: b Who creates various kinds of herbs. /b , strong GEMARA: /strong Concerning the fundamental basis for blessings, the Gemara asks: b From where are these matters, /b the obligation to recite a blessing before eating, derived? The Gemara answers: b As the Sages taught /b in the i Sifra /i : With regard to saplings, it is stated that in their fourth year their fruit will be: b “…sanctified for praises before the Lord” /b (Leviticus 19:24). This verse b teaches /b that b they require /b praise of God in the form of a b blessing /b both b beforehand and thereafter, /b as the verse says praises in the plural. b From here, Rabbi Akiva said: A person is forbidden to taste anything before he recites a blessing, /b as without reciting praise over food, it has the status of a consecrated item, from which one is forbidden to derive pleasure.,The Gemara asks: b And /b did b this /b verse: b “Sanctified for praises,” come for that /b purpose? b This /b verse b is necessary /b to derive other matters. b One /b being b that the Merciful One said: Redeem it and then eat it. /b This midrash interprets i hillul /i , praise, as i ḥillul /i , redemption. b And the other /b matter derived from this verse is: b An object which /b is offered upon the altar and b requires a song /b of praise when it is offered, as is the case with the libation of wine, b requires redemption. And that which does not require a song /b of praise, all other fruits, b does not require redemption. And /b this is b in accordance with /b the opinion that b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: From where /b is it derived that b one only recites a song /b of praise in the Temple b over the /b libation of b wine /b on the altar? b As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, /b and go and wave above the trees?” (Judges 9:13). b If /b wine b gladdens people, in what /b way b does it gladden God? /b Rather, derive b from here that one only recites a song /b of praise b over wine, /b as wine gladdens God when offered as part of the service in the Temple.In any case, other i halakhot /i have been derived from this verse. From where, then, is the requirement to recite blessings derived?,Indeed, b this /b works out b well according to the one who taught, /b as a rule: b A fourth-year sapling /b in the i mishnayot /i dealing with the prohibition to eat fruits produced during the first three years of a tree’s existence and the sanctity of the fruit produced in its fourth year; as, in his opinion, fourth-year fruits that grow on all trees must be redeemed. b However, according to the one who taught, /b as a rule: b A fourth-year grapevine, what can be said? /b Indeed, he derives the i halakha /i that only wine that is accompanied by a song of praise requires redemption, from the interpretation of i hillul /i as i ḥillul /i . b As it was stated: Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b one taught /b these i mishnayot /i using the term: b A fourth-year grapevine, and one taught /b using the term: b A fourth-year sapling. /b , b And according to the one who taught: A fourth year grapevine, this /b works out b well if he derives /b this matter b from a verbal analogy [ i gezera shava /i ], /b and therefore need not derive this i halakha /i from the term i hillulim /i . b As it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b said: It is stated here /b with regard to the laws of the prohibition of fruit for the tree’s first three years: “But in the fifth year you may eat its fruit, b so that it may increase your produce [ i tevuato /i ]; /b I am the Lord your God” (Leviticus 19:25). b And it is stated below, /b with regard to the laws of diverse kinds: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you have sown be forfeited b with the produce [ i utevuat /i ] of the vineyard” /b (Deuteronomy 22:9). Based on a verbal analogy, it can be derived: b Just as below, /b with regard to the laws of diverse kinds, the produce is that which grows in b vineyards; so too, here, /b with regard to the i halakhot /i of the fruits of a sapling, the produce is that which grows in b vineyards. /b Consequently, according to the one who holds this verbal analogy, b one extra i hillul /i /b remains from which to derive b the blessing. /b Since he derives that the laws of fourth-year saplings apply only to grapes from the verbal analogy, he can derive the requirement to recite blessings before partaking of food from the word i hillulim /i ., b And if he does not derive /b this i halakha /i by means of b a verbal analogy, /b he must derive this i halakha /i from the term i hillulim /i , in which case, b from where does he derive /b the mitzva b to recite a blessing /b before partaking of food? b And even if he derives /b this i halakha /i by means of b a verbal analogy, we found /b a source for the obligation to recite a blessing b after /b eating, similar to the obligation stated in the verse: “And you will eat and be satisfied and then you shall bless.” However, b from where /b is it derived that there is an obligation to recite a blessing b beforehand? /b From one i hillul /i , the fundamental i halakha /i of redemption of fourth-year saplings is derived.,The Gemara answers this: This is b not difficult, as it /b may be b derived by means of an i a fortiori /i inference: If when he is satiated, /b after eating, b he /b is obligated to b recite a blessing /b over food, b when he is hungry, /b before eating, b all the more so /b that he is obligated to recite a blessing over food.,The Gemara comments: In that way, b we found /b a source for the obligation to recite a blessing over the produce of b vineyards, /b but b from where /b is it derived with regard to b other types of /b produce?,The Gemara responds: b It is derived /b by means of the hermeneutic principle: What do we find, b from /b the produce of a b vineyard: Just as /b the fruit of the b vineyard is an item /b from b which one derives benefit and it requires a blessing, so too, any item /b from b which one derives benefit, requires a blessing. /b ,The Gemara rejects this proof: b This /b derivation b can be refuted, /b as a vineyard is unique: b What /b is unique about a b vineyard, that it is obligated in /b the mitzva requiring to give b small, incomplete clusters of grapes [ i olelot /i ] /b to the poor? That is a stringency that does not apply to other fruits. Perhaps the blessing is also a stringency that applies only to grapes.,The Gemara answers: In that case, b standing grain can prove /b that the i halakha /i of i olelot /i is not a factor in the obligation to recite a blessing. One is obligated by Torah law to recite a blessing after eating bread, even though the i halakha /i of i olelot /i does not apply to grain. The Gemara rejects this proof: b What /b is unique about b ripe grain, that it is obligated in /b the mitzva of separating b i ḥalla /i /b from the dough? That is a stringency that does not apply to other foods. Perhaps the blessing is also a stringency that applies only to grain.,The Gemara responds: In that regard, b vineyards can prove /b that the i halakha /i of i ḥalla /i is not a factor in the obligation to recite a blessing. In summary: b And the derivation has reverted /b to its starting point. However, at this point the i halakha /i is derived from a combination of the two sources: b The aspect of this is not like the aspect of that, and the aspect of that is not like the aspect of this; the common denominator is: /b Both are b items /b from b which one derives benefit and /b each b requires a blessing. /b A general principle may be derived: b So too, any item /b from b which one derives benefit, requires a blessing. /b ,Again, the Gemara objects: b What /b is unique about b the common denominator /b between grapes and grain that prevents utilizing it as a paradigm for other food items? Grapes and grain b have an aspect /b of being offered upon the b altar, /b and perhaps that is the reason that they require blessings. Based on that reasoning, although all other food items cannot be derived from the common denominator, b an olive may also be derived as it too has an aspect /b of being offered upon the b altar, /b as olive oil is one of the components of a meal offering.,The Gemara questions this point: b Is an olive derived from /b the fact that it b has an aspect /b of being offered upon the b altar? Isn’t it written explicitly with regard to /b the olive b listed /b that the orchard in which it grows is called b i kerem /i ; as it is written: “And burnt up from the shocks and the standing grain and the olive yards [ i kerem zayit /i ]” /b (Judges 15:5)? Just as the orchard in which grapes grow is called i kerem /i , and grapes require a blessing, the olive also grows in a i kerem /i and should require a blessing. b Rav Pappa said: /b Nevertheless, an analogy may not be drawn between the two; where the olive grows b is called i kerem zayit /i , it is not called i kerem /i unmodified, /b which is a term reserved for grapevines.,The Gemara returns to the issue at hand, noting that b in any case, it is difficult: What /b is unique about b the common denominator /b between grapes and grain? That they b possess an aspect /b of being offered upon the b altar. Rather, it is derived from /b the obligation to recite a blessing b upon the seven species. /b After the verse speaks of the seven species, it states: “And you will eat and be satisfied and then you shall bless.” This is a paradigm for all other foods, that they too require a blessing: b Just as the seven species are items /b from b which one derives benefit and require a blessing, any item /b from b which one derives benefit, requires a blessing. /b ,Again, the Gemara rejects this: b What /b is unique b about the seven species? That one is obligated in /b the mitzva b of first fruits. /b However, other produce with regard to which one is not obligated in the mitzva of first fruits, from where is it derived that they require a blessing? b Furthermore, /b even if the seven species can serve as a paradigm, b this /b works out b well /b with regard to the blessing b thereafter; /b but b from where /b is the obligation to recite a blessing b beforehand /b derived?,The Gemara responds to the question: This is b not difficult, as it /b may be b derived by means of an i a fortiori /i inference: If when he is satiated, /b after eating, b he /b is obligated to b recite a blessing /b over food, b when he is hungry, /b before eating, b all the more so /b he is obligated to recite a blessing over food.,In any case, this is not an absolute proof. Furthermore, even b according to the one who taught: A fourth-year sapling /b in all the relevant i mishnayot /i , b it /b works out b well /b with regard to b everything that can be planted, /b that one is obligated to recite a blessing. However, with regard to b items that cannot be planted, such as meat, eggs, and fish, from where does he /b derive the i halakha /i that one is obligated to recite a blessing? b Rather, /b all previous attempts at deriving this i halakha /i are rejected. The fundamental obligation to recite a blessing over food is founded on b reason: One is forbidden to derive benefit from this world without a blessing. /b , b The Sages taught /b in a i Tosefta /i : b One is forbidden to derive benefit from this world, /b which is the property of God, b without /b reciting b a blessing /b beforehand. b And anyone who derives benefit from this world without a blessing, /b it is as if he is guilty of b misuse /b of a consecrated object. The Gemara adds: b What is his remedy? He should go to a Sage. /b ,The Gemara is puzzled: b He should go to a Sage; what will he do to him? /b How can the Sage help after b he has already violated a prohibition? Rather, Rava said, /b this is how it should be understood: b He should go to a Sage initially, /b in his youth, b and /b the Sage b will teach him blessings, so that he will not come to /b be guilty of this type of b misuse /b of a consecrated object in the future.,Similarly, b Rav Yehuda said /b that b Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, /b the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. b Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written /b elsewhere: b “The heavens are the Lord’s and the earth He has given over to mankind” /b (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is b not difficult. Here, /b the verse that says that the earth is the Lord’s refers to the situation b before a blessing /b is recited,
24. Dead Sea Scrolls, 1Q/4Q (Sel-Gloriication Hymn), 0  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 88
25. Anon., Khq, 2207  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 112
26. Dead Sea Scrolls, 4Q269 (Dd), None  Tagged with subjects: •qimron, elisha Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 84
27. Dead Sea Scrolls, 4Q183, 1  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293
28. Dead Sea Scrolls, 4Q319, 0  Tagged with subjects: •qimron, elisha Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297
29. Anon., Hazon Gabriel, 14, 16, 18-19, 26-28, 32, 66-67, 77, 80, 83, 12  Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 115