| 1. Septuagint, Tobit, 1, 10-14, 2, 4-9, 3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108 |
2. Hebrew Bible, Psalms, 19.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317| 19.15. "יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהוָה צוּרִי וְגֹאֲלִי׃", | 19.15. "Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.", |
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3. Hebrew Bible, Numbers, 10.36, 18.21-18.32, 21.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 306; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 43, 156, 157, 158| 10.36. "וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃", 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׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", | 10.36. "And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’", 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.’", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", |
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4. Hebrew Bible, Nahum, 3.8-3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107| 3.8. "הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃", 3.9. "כּוּשׁ עָצְמָה וּמִצְרַיִם וְאֵין קֵצֶה פּוּט וְלוּבִים הָיוּ בְּעֶזְרָתֵךְ׃", | 3.8. "Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall?", 3.9. "Ethiopia and Egypt were thy strength, and it was infinite; Put and Lubim were thy helpers.", |
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5. Hebrew Bible, Leviticus, 15.16-15.17, 17.13, 19.11-19.18, 23.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 23, 24, 26, 30, 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׃", 17.13. "וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃", 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׃", 23.24. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃", | 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.", 17.13. "And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.", 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.", 23.24. "Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation.", |
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6. Hebrew Bible, Genesis, 15.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317| 15.1. "אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃", 15.1. "וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃", | 15.1. "After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’", |
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7. Hebrew Bible, Exodus, 21.1-23.19, 22.16, 22.28, 22.29, 22.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 113| 22.16. "אִם־מָאֵן יְמָאֵן אָבִיהָ לְתִתָּהּ לוֹ כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלֹת׃", | 22.16. "If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.", |
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8. Hebrew Bible, Deuteronomy, 2.14, 6.7, 13.2, 13.6, 17.8-17.12, 17.17, 20.6, 22.29, 30.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284, 317; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 10, 113, 158, 159| 2.14. "וְהַיָּמִים אֲשֶׁר־הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר־עָבַרְנוּ אֶת־נַחַל זֶרֶד שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה עַד־תֹּם כָּל־הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 13.2. "כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃", 13.6. "וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 17.8. "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 17.9. "וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 17.12. "וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 17.17. "וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃", 20.6. "וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃", 22.29. "וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הנער [הַנַּעֲרָה] חֲמִשִּׁים כָּסֶף וְלוֹ־תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא־יוּכַל שַׁלְּחָה כָּל־יָמָיו׃", 30.2. "לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃", 30.2. "וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", | 2.14. "And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them.", 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.", 13.2. "If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,", 13.6. "And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.", 17.8. "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.", 17.9. "And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.", 17.10. "And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 17.12. "And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.", 17.17. "Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.", 20.6. "And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof.", 22.29. "then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days.", 30.2. "and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;", |
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9. Hebrew Bible, Habakkuk, 2.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107| 2.12. "הוֹי בֹּנֶה עִיר בְּדָמִים וְכוֹנֵן קִרְיָה בְּעַוְלָה׃", | 2.12. "Woe to him that buildeth a town with blood, And establisheth a city by iniquity!", |
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| 10. Homeric Hymns, To Helios, 6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •rule of the master, heart-body-community trichotomy Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 267 |
11. Hebrew Bible, Jeremiah, 43.5-43.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108| 43.5. "וַיִּקַּח יוֹחָנָן בֶּן־קָרֵחַ וְכָל־שָׂרֵי הַחֲיָלִים אֵת כָּל־שְׁאֵרִית יְהוּדָה אֲשֶׁר־שָׁבוּ מִכָּל־הַגּוֹיִם אֲשֶׁר נִדְּחוּ־שָׁם לָגוּר בְּאֶרֶץ יְהוּדָה׃", 43.6. "אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃", 43.7. "וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃", | 43.5. "But Joha the son of Kareah, and all the captains of the forces, took all the remt of Judah, that were returned from all the nations whither they had been driven to sojourn in the land of Judah:", 43.6. "the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;", 43.7. "and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes.", |
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12. Hebrew Bible, Isaiah, 40.3, 49.9, 62.8-62.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rule of the community, on revealing hidden things •rule of the community •rule of the community, treatment of fourth-year fruits in Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 10, 43, 44| 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", 62.8. "נִשְׁבַּע יְהוָה בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם־אֶתֵּן אֶת־דְּגָנֵךְ עוֹד מַאֲכָל לְאֹיְבַיִךְ וְאִם־יִשְׁתּוּ בְנֵי־נֵכָר תִּירוֹשֵׁךְ אֲשֶׁר יָגַעַתְּ בּוֹ׃", 62.9. "כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת־יְהוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי׃", | 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", 62.8. "The LORD hath sworn by His right hand, And by the arm of His strength: Surely I will no more give thy corn To be food for thine enemies; And strangers shall not drink thy wine, For which thou hast laboured;", 62.9. "But they that have garnered it shall eat it, And praise the LORD, And they that have gathered it shall drink it In the courts of My sanctuary.", |
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13. Hebrew Bible, 1 Samuel, 25.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rule of the community, writing style of Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24| 25.26. "וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃", | 25.26. "Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval.", |
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| 14. Septuagint, Tobit, 10-14, 2-9, 1 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108 |
| 15. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 108 |
16. Septuagint, Ecclesiasticus (Siracides), 50.5-50.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 356 | 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; |
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17. Anon., Jubilees, 13.25-13.27, 32.2-32.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rule of the community, and law of tithes •rule of the community, on length of impurity •rule of the community, on number of wives Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158 | 13.25. and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea. br And they took captive Sodom and Adam and Zeboim, 13.26. and they took captive Lot also, the son of Abram's brother, and all his possessions, and they went to Dan. 13.27. And one who had escaped came and told Abram that his brother's son 32.2. and he awoke from his sleep and blessed the Lord. 32.3. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4. And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, 32.5. and his father clothed him in the garments of the priesthood and filled his hands. 32.6. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God 32.7. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8. And when the fire had consumed it, he burnt incense on the fire over the fire, 32.9. and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; |
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| 18. Dead Sea Scrolls, Damascus Covenant, 9.8, 16.6-16.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community, writing style of Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24 |
| 19. Dead Sea Scrolls, Pesher On Habakkuk, 10.9-10.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107 |
| 20. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.8, 16.6-16.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community, writing style of Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24 |
| 21. Dead Sea Scrolls, 1Qha, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
| 22. Dead Sea Scrolls, 4Q511, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community (the serekh) Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
| 23. Dead Sea Scrolls, 4Q251, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community, writing style of Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 27, 28 |
| 24. Dead Sea Scrolls, 4Q390, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284 |
| 25. Dead Sea Scrolls, 4Q169, 0, 4, 3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107 |
| 26. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284 |
| 27. Dead Sea Scrolls, Temple Scroll, 45.7-45.12, 53.4-53.8, 56.1-56.11, 57.15-57.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community, and law of tithes •rule of the community, on length of impurity •rule of the community, on number of wives •rule of the community, writing style of •rule of the community, on the rebellious sage Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 22, 48, 156, 157, 158, 159 |
| 28. Dead Sea Scrolls, Sir, 50.5-50.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 356 |
| 29. Dead Sea Scrolls, Shira, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community (the serekh) Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
| 30. Dead Sea Scrolls, Scroll of Blessings, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community (the serekh) Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 83 |
| 31. Dead Sea Scrolls, 4Q503, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 350 |
| 32. Dead Sea Scrolls, Damascus Document, 1.11-1.16, 3.15, 6.6, 20.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107 |
| 33. Dead Sea Scrolls, Damascus Document, 1.11-1.16, 3.15, 6.6, 20.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107 |
34. New Testament, Matthew, 6.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of the community (the serekh) Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 86| 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. | 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. |
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| 35. Anon., Didache, 8.2-8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rule of the community (the serekh) Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 86 |
36. Josephus Flavius, Jewish Antiquities, 13.285, 13.353-13.364 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 111 | 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage. 13.357. Yet did not this misfortune terrify Alexander; but he made an expedition upon the maritime parts of the country, Raphia and Anthedon, (the name of which king Herod afterwards changed to Agrippias,) and took even that by force. 13.358. But when Alexander saw that Ptolemy was retired from Gaza to Cyprus, and his mother Cleopatra was returned to Egypt, he grew angry at the people of Gaza, because they had invited Ptolemy to assist them, and besieged their city, and ravaged their country. 13.359. But as Apollodotus, the general of the army of Gaza, fell upon the camp of the Jews by night, with two thousand foreign and ten thousand of his own forces, while the night lasted, those of Gaza prevailed, because the enemy was made to believe that it was Ptolemy who attacked them; but when day was come on, and that mistake was corrected, and the Jews knew the truth of the matter, they came back again, and fell upon those of Gaza, and slew of them about a thousand. 13.360. But as those of Gaza stoutly resisted them, and would not yield for either their want of any thing, nor for the great multitude that were slain, (for they would rather suffer any hardship whatever than come under the power of their enemies,) Aretas, king of the Arabians, a person then very illustrious, encouraged them to go on with alacrity, and promised them that he would come to their assistance; 13.361. but it happened that before he came Apollodotus was slain; for his brother Lysimachus envying him for the great reputation he had gained among the citizens, slew him, and got the army together, and delivered up the city to Alexander, 13.362. who, when he came in at first, lay quiet, but afterward set his army upon the inhabitants of Gaza, and gave them leave to punish them; so some went one way, and some went another, and slew the inhabitants of Gaza; yet were not they of cowardly hearts, but opposed those that came to slay them, and slew as many of the Jews; 13.363. and some of them, when they saw themselves deserted, burnt their own houses, that the enemy might get none of their spoils; nay, some of them, with their own hands, slew their children and their wives, having no other way but this of avoiding slavery for them; 13.364. but the senators, who were in all five hundred, fled to Apollo’s temple, (for this attack happened to be made as they were sitting,) whom Alexander slew; and when he had utterly overthrown their city, he returned to Jerusalem, having spent a year in that siege. |
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| 37. Palestinian Talmud, Maaser Sheni, 5.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rule of the community, halakhah research Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 155 |
38. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rule of the community, halakhah research Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 155| 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, |
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44. Anon., Letter of Aristeas, 13 Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108 | 13. for when by a combination of good fortune and courage he had brought his attack on the whole district of Coele-Syria and Phoenicia to a successful issue, in the process of terrorizing the country into subjection, he transported some of his foes and others he reduced to captivity. The number of those whom he transported from the country of the Jews to Egypt amounted to no less than a hundred thousand. of these he armed thirty thousand picked men and settled them in garrisons in the country districts. (And even before this time large numbers of Jews had come into Egypt with the Persian, and in an earlier period still others had been sent to Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.) |
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| 45. Papyri, P.Mich. Ii, 243-245 Tagged with subjects: •nan Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 73 |
| 46. Dead Sea Scrolls, 4Q255, 0 Tagged with subjects: •rule of the community Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107 |
| 48. Anon., V. Eupr., 1.39 Tagged with subjects: •rule of the master, heart-body-community trichotomy Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 267 |
