| 1. Septuagint, Baruch, 1.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
2. Hebrew Bible, Genesis, 4.13-4.14, 8.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 58, 244| 4.13. "וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃", 4.14. "הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃", | 4.13. "And Cain said unto the LORD: ‘My punishment is greater than I can bear.", 4.14. "Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’", 8.20. "And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.", |
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3. Hebrew Bible, Exodus, 24.3-24.4, 29.38-29.39, 30.7-30.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33, 34, 35| 24.3. "וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 29.38. "וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃", 29.39. "אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", 30.9. "לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃", | 24.3. "And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 29.38. "Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually.", 29.39. "The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", 30.9. "Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.", 30.10. "And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’", |
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4. Hebrew Bible, Deuteronomy, 16.16, 26.12-26.15, 31.1-31.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice and prayer •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 45, 53| 16.16. "שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃", 26.12. "כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃", 26.13. "וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃", 26.14. "לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃", 26.15. "הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 31.1. "וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־כָּל־יִשְׂרָאֵל׃", 31.1. "וַיְצַו מֹשֶׁה אוֹתָם לֵאמֹר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת׃", 31.2. "וַיֹּאמֶר אֲלֵהֶם בֶּן־מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא־אוּכַל עוֹד לָצֵאת וְלָבוֹא וַיהוָה אָמַר אֵלַי לֹא תַעֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה׃", 31.2. "כִּי־אֲבִיאֶנּוּ אֶל־הָאֲדָמָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבֹתָיו זָבַת חָלָב וּדְבַשׁ וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה אֶל־אֱלֹהִים אֲחֵרִים וַעֲבָדוּם וְנִאֲצוּנִי וְהֵפֵר אֶת־בְּרִיתִי׃", 31.3. "יְהוָה אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ הוּא־יַשְׁמִיד אֶת־הַגּוֹיִם הָאֵלֶּה מִלְּפָנֶיךָ וִירִשְׁתָּם יְהוֹשֻׁעַ הוּא עֹבֵר לְפָנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 31.3. "וַיְדַבֵּר מֹשֶׁה בְּאָזְנֵי כָּל־קְהַל יִשְׂרָאֵל אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת עַד תֻּמָּם׃", 31.4. "וְעָשָׂה יְהוָה לָהֶם כַּאֲשֶׁר עָשָׂה לְסִיחוֹן וּלְעוֹג מַלְכֵי הָאֱמֹרִי וּלְאַרְצָם אֲשֶׁר הִשְׁמִיד אֹתָם׃", 31.5. "וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃", 31.6. "חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃", 31.7. "וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃", 31.8. "וַיהוָה הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ לֹא תִירָא וְלֹא תֵחָת׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", | 16.16. "Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;", 26.12. "When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,", 26.13. "then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.", 26.14. "I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me.", 26.15. "Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’", 31.1. "And Moses went and spoke these words unto all Israel.", 31.2. "And he said unto them: ‘I am a hundred and twenty years old this day; I can no more go out and come in; and the LORD hath said unto me: Thou shalt not go over this Jordan.", 31.3. "The LORD thy God, He will go over before thee; He will destroy these nations from before thee, and thou shalt dispossess them; and Joshua, he shall go over before thee, as the LORD hath spoken.", 31.4. "And the LORD will do unto them as He did to Sihon and to Og, the kings of the Amorites, and unto their land; whom He destroyed.", 31.5. "And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you.", 31.6. "Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’", 31.7. "And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.", 31.8. "And the LORD, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", |
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5. Hebrew Bible, Job, 42.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578| 42.8. "וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃", | 42.8. "Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’", |
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6. Hebrew Bible, Leviticus, 5.5, 16.21, 16.27, 17.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 5.5. "וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ׃", 16.21. "וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃", 16.27. "וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃", 17.11. "כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃", | 5.5. "and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;", 16.21. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.", 16.27. "And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.", 17.11. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.", |
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7. Hebrew Bible, Numbers, 15.41, 28.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice and prayer •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 583; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 48| 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", | 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", |
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8. Hebrew Bible, Psalms, 12.6, 25.22, 26.5, 27.7, 29.11, 51.20, 69.36, 72.7, 81.4, 116.7, 128.6, 130.8, 132.17, 147.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578, 581, 584| 12.6. "מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר יְהוָה אָשִׁית בְּיֵשַׁע יָפִיחַ לוֹ׃", 25.22. "פְּדֵה אֱלֹהִים אֶת־יִשְׂרָאֵל מִכֹּל צָרוֹתָיו׃", 26.5. "שָׂנֵאתִי קְהַל מְרֵעִים וְעִם־רְשָׁעִים לֹא אֵשֵׁב׃", 27.7. "שְׁמַע־יְהוָה קוֹלִי אֶקְרָא וְחָנֵּנִי וַעֲנֵנִי׃", 29.11. "יְהוָה עֹז לְעַמּוֹ יִתֵּן יְהוָה יְבָרֵךְ אֶת־עַמּוֹ בַשָּׁלוֹם׃", 69.36. "כִּי אֱלֹהִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה וְיָשְׁבוּ שָׁם וִירֵשׁוּהָ׃", 72.7. "יִפְרַח־בְּיָמָיו צַדִּיק וְרֹב שָׁלוֹם עַד־בְּלִי יָרֵחַ׃", 81.4. "תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ׃", 116.7. "שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי כִּי־יְהוָה גָּמַל עָלָיְכִי׃", 128.6. "וּרְאֵה־בָנִים לְבָנֶיךָ שָׁלוֹם עַל־יִשְׂרָאֵל׃", 130.8. "וְהוּא יִפְדֶּה אֶת־יִשְׂרָאֵל מִכֹּל עֲוֺנֹתָיו׃", 132.17. "שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי׃", 147.14. "הַשָּׂם־גְּבוּלֵךְ שָׁלוֹם חֵלֶב חִטִּים יַשְׂבִּיעֵךְ׃", | 12.6. "'For the oppression of the poor, for the sighing of the needy, Now will I arise', saith the LORD; 'I will set him in safety at whom they puff.' .", 25.22. "Redeem Israel, O God, out of all his troubles.", 26.5. "I hate the gathering of evil doers, and will not sit with the wicked.", 27.7. "Hear, O LORD, when I call with my voice, And be gracious unto me, and answer me.", 29.11. "The LORD will give strength unto His people; The LORD will bless his people with peace.", 51.20. "Do good in Thy favour unto Zion; build Thou the walls of Jerusalem.", 69.36. "For God will save Zion, and build the cities of Judah; And they shall abide there, and have it in possession.", 72.7. "In his days let the righteous flourish, and abundance of peace, till the moon be no more.", 81.4. "Blow the horn at the new moon, at the full moon for our feast-day.", 116.7. "Return, O my soul, unto Thy rest; For the LORD hath dealt bountifully with thee.", 128.6. "And see thy children's children. Peace be upon Israel!", 130.8. "And He will redeem Israel from all his iniquities.", 132.17. "There will I make a horn to shoot up unto David, There have I ordered a lamp for Mine anointed.", 147.14. "He maketh thy borders peace; He giveth thee in plenty the fat of wheat.", |
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9. Hebrew Bible, 2 Kings, 23.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 244| 23.3. "וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃", 23.3. "וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃", | 23.3. "And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet.", |
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10. Hebrew Bible, 1 Samuel, 7.2-7.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 136| 7.2. "וַיְהִי מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים וַיִּרְבּוּ הַיָּמִים וַיִּהְיוּ עֶשְׂרִים שָׁנָה וַיִּנָּהוּ כָּל־בֵּית יִשְׂרָאֵל אַחֲרֵי יְהוָה׃", 7.3. "וַיֹּאמֶר שְׁמוּאֵל אֶל־כָּל־בֵּית יִשְׂרָאֵל לֵאמֹר אִם־בְּכָל־לְבַבְכֶם אַתֶּם שָׁבִים אֶל־יְהוָה הָסִירוּ אֶת־אֱלֹהֵי הַנֵּכָר מִתּוֹכְכֶם וְהָעַשְׁתָּרוֹת וְהָכִינוּ לְבַבְכֶם אֶל־יְהוָה וְעִבְדֻהוּ לְבַדּוֹ וְיַצֵּל אֶתְכֶם מִיַּד פְּלִשְׁתִּים׃", 7.4. "וַיָּסִירוּ בְּנֵי יִשְׂרָאֵל אֶת־הַבְּעָלִים וְאֶת־הָעַשְׁתָּרֹת וַיַּעַבְדוּ אֶת־יְהוָה לְבַדּוֹ׃", 7.5. "וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת־כָּל־יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל־יְהוָה׃", 7.6. "וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃", 7.7. "וַיִּשְׁמְעוּ פְלִשְׁתִּים כִּי־הִתְקַבְּצוּ בְנֵי־יִשְׂרָאֵל הַמִּצְפָּתָה וַיַּעֲלוּ סַרְנֵי־פְלִשְׁתִּים אֶל־יִשְׂרָאֵל וַיִּשְׁמְעוּ בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ מִפְּנֵי פְלִשְׁתִּים׃", 7.8. "וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־שְׁמוּאֵל אַל־תַּחֲרֵשׁ מִמֶּנּוּ מִזְּעֹק אֶל־יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים׃", 7.9. "וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד ויעלה [וַיַּעֲלֵהוּ] עוֹלָה כָּלִיל לַיהוָה וַיִּזְעַק שְׁמוּאֵל אֶל־יְהוָה בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ יְהוָה׃", 7.11. "וַיֵּצְאוּ אַנְשֵׁי יִשְׂרָאֵל מִן־הַמִּצְפָּה וַיִּרְדְּפוּ אֶת־פְּלִשְׁתִּים וַיַּכּוּם עַד־מִתַּחַת לְבֵית כָּר׃", 7.12. "וַיִּקַּח שְׁמוּאֵל אֶבֶן אַחַת וַיָּשֶׂם בֵּין־הַמִּצְפָּה וּבֵין הַשֵּׁן וַיִּקְרָא אֶת־שְׁמָהּ אֶבֶן הָעָזֶר וַיֹּאמַר עַד־הֵנָּה עֲזָרָנוּ יְהוָה׃", | 7.2. "And it came to pass, while the ark remained in Qiryat-ye῾arim that the time was long; for it was twenty years: and all the house of Yisra᾽el sighed after the Lord.", 7.3. "And Shemu᾽el spoke to all the house of Yisra᾽el, saying, If you return to the Lord with all your hearts, then put away the foreign gods and the ῾Ashtarot from among you, and direct your hearts to the Lord, and serve him only: and he will deliver you out of the hand of the Pelishtim.", 7.4. "Then the children of Yisra᾽el put away the Be῾alim and the ῾Ashtarot, and served the Lord only.", 7.5. "And Shemu᾽el said, Gather all Yisra᾽el to Miżpa, and I will pray for you to the Lord.", 7.6. "And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa.", 7.7. "And when the Pelishtim heard that the children of Yisra᾽el were gathered together to Miżpa the lords of the Pelishtim went up against Yisra᾽el. And when the children of Yisra᾽el heard it, they were afraid of the Pelishtim.", 7.8. "And the children of Yisra᾽el said to Shemu᾽el, Cease not to cry to the Lord our God for us, that he will save us out of the hand of the Pelishtim.", 7.9. "And Shemu᾽el took a sucking lamb, and offered it for a burnt offering wholly to the Lord: and Shemu᾽el cried to the Lord for Yisra᾽el; and the Lord heard him.", 7.10. "And as Shemu᾽el was offering up the burnt offering, the Pelishtim drew near to battle against Yisra᾽el: but the Lord thundered with a great thunder on that day upon the Pelishtim, and confounded them; and they were beaten before Yisra᾽el.", 7.11. "And the men of Yisra᾽el went out of Miżpa and pursued the Pelishtim, and smote them, until they came under Bet-kar.", 7.12. "Then Shemu᾽el took a stone, and set it between Miżpa and Shen, and called the name of it Even-ha῾ezer, saying, Hitherto the Lord has helped us.", |
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| 11. Hebrew Bible, 1 Kings, 19.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer, and sacrifice •sacrifice and prayer Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33 |
12. Hesiod, Works And Days, 338-339 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 48 | 339. Quite often, when his mind in cloudine |
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13. Hebrew Bible, Isaiah, 1.11-1.15, 56.7-56.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice and prayer •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 35, 159| 1.11. "לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃", 1.12. "כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃", 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 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׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 56.8. "נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃", | 1.11. "To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats.", 1.12. "When ye come to appear before Me, Who hath required this at your hand, To trample My courts?", 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 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.", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", 56.8. "Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.", |
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14. Hebrew Bible, Jeremiah, 14.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 14.11. "וַיֹּאמֶר יְהוָה אֵלָי אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה לְטוֹבָה׃", | 14.11. "And the LORD said unto me: ‘Pray not for this people for their good.", |
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15. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55| 148e. χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ | 148e. took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than |
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| 16. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
17. Hebrew Bible, Ezra, 5.12, 5.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 583| 5.12. "לָהֵן מִן־דִּי הַרְגִּזוּ אֲבָהֳתַנָא לֶאֱלָהּ שְׁמַיָּא יְהַב הִמּוֹ בְּיַד נְבוּכַדְנֶצַּר מֶלֶךְ־בָּבֶל כסדיא [כַּסְדָּאָה] וּבַיְתָה דְנָה סַתְרֵהּ וְעַמָּה הַגְלִי לְבָבֶל׃", 5.17. "וּכְעַן הֵן עַל־מַלְכָּא טָב יִתְבַּקַּר בְּבֵית גִּנְזַיָּא דִּי־מַלְכָּא תַמָּה דִּי בְּבָבֶל הֵן אִיתַי דִּי־מִן־כּוֹרֶשׁ מַלְכָּא שִׂים טְעֵם לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ בִּירוּשְׁלֶם וּרְעוּת מַלְכָּא עַל־דְּנָה יִשְׁלַח עֲלֶינָא׃", | 5.12. "But because that our fathers had provoked the God of heaven, He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.", 5.17. "Now therefore, if it seem good to the king, let search be made in the king’s treasure-house there, which is at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.’", |
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| 18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 248 |
19. Thucydides, The History of The Peloponnesian War, 2.38.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, and prayer and sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80| 2.38.1. ‘καὶ μὴν καὶ τῶν πόνων πλείστας ἀναπαύλας τῇ γνώμῃ ἐπορισάμεθα, ἀγῶσι μέν γε καὶ θυσίαις διετησίοις νομίζοντες, ἰδίαις δὲ κατασκευαῖς εὐπρεπέσιν, ὧν καθ’ ἡμέραν ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει. | 2.38.1. Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and the elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen; |
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20. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101, 102, 105| 290d. ἐστι κατὰ νοῦν ἐκείνοις δωρεῖσθαι, παρὰ δὲ ἐκείνων ἡμῖν εὐχαῖς κτῆσιν ἀγαθῶν αἰτήσασθαι· ταῦτα δὲ διακόνου τέχνης ἐστί που μόρια ἀμφότερα. ΝΕ. ΣΩ. φαίνεται γοῦν. ΞΕ. ἤδη τοίνυν μοι δοκοῦμεν οἷόν γέ τινος ἴχνους ἐφʼ ὃ πορευόμεθα προσάπτεσθαι. τὸ γὰρ δὴ τῶν ἱερέων σχῆμα καὶ τὸ τῶν μάντεων εὖ μάλα φρονήματος πληροῦται καὶ δόξαν σεμνὴν λαμβάνει διὰ τὸ μέγεθος τῶν ἐγχειρημάτων, ὥστε περὶ μὲν Αἴγυπτον οὐδʼ ἔξεστι βασιλέα χωρὶς ἱερατικῆς | 290d. and by prayers to ask for us the gain of good things from them; now these are both part of a servant’s art. Y. Soc. At least they seem to be so. Str. At last, then, I think we are, as it were, on the track of our quarry. For the bearing of the priests and prophets is indeed full of pride, and they win high esteem because of the magnitude of their undertakings. In Egypt , for example, no king can rule without being a priest, |
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| 21. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 102 |
| 22. Hebrew Bible, 2 Chronicles, 6.12-7.1, 7.1, 7.5, 19.3, 29.27, 29.29, 34.32 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33 |
23. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 48| 887e. ὅτι μάλιστα οὖσιν θεοῖς εὐχαῖς προσδιαλεγομένους καὶ ἱκετείαις, ἀνατέλλοντός τε ἡλίου καὶ σελήνης καὶ πρὸς δυσμὰς ἰόντων προκυλίσεις ἅμα καὶ προσκυνήσεις ἀκούοντές τε καὶ ὁρῶντες Ἑλλήνων τε καὶ βαρβάρων πάντων ἐν συμφοραῖς παντοίαις ἐχομένων καὶ ἐν εὐπραγίαις, οὐχ ὡς οὐκ ὄντων ἀλλʼ ὡς ὅτι μάλιστα ὄντων καὶ οὐδαμῇ ὑποψίαν ἐνδιδόντων ὡς οὐκ εἰσὶν θεοί— ΑΘ. τούτων δὴ πάντων ὅσοι καταφρονήσαντες οὐδὲ ἐξ ἑνὸς ἱκανοῦ λόγου, ὡς φαῖεν ἂν ὅσοι καὶ σμικρὸν νοῦ κέκτηνται, νῦν ἀναγκάζουσιν ἡμᾶς λέγειν ἃ λέγομεν, | 887e. they heard and saw the prostrations and devotions of all the Greeks and barbarians, under all conditions of adversity and prosperity, directed to these luminaries, not as though they were not gods, but as though they most certainly were gods beyond the shadow of a doubt— Ath. all this evidence is contemned by these people, and that for no sufficient reason, as everyone endowed with a grain of sense would affirm; and so they are now forcing us to enter on our present argument. |
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24. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 105| 396d. ΕΡΜ. καὶ μὲν δή, ὦ Σώκρατες, ἀτεχνῶς γέ μοι δοκεῖς ὥσπερ οἱ ἐνθουσιῶντες ἐξαίφνης χρησμῳδεῖν. ΣΩ. καὶ αἰτιῶμαί γε, ὦ Ἑρμόγενες, μάλιστα αὐτὴν ἀπὸ Εὐθύφρονος τοῦ Προσπαλτίου προσπεπτωκέναι μοι· ἕωθεν γὰρ πολλὰ αὐτῷ συνῆ καὶ παρεῖχον τὰ ὦτα. κινδυνεύει οὖν ἐνθουσιῶν οὐ μόνον τὰ ὦτά μου ἐμπλῆσαι τῆς δαιμονίας σοφίας, ἀλλὰ καὶ τῆς ψυχῆς ἐπειλῆφθαι. δοκεῖ οὖν μοι | 396d. Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty: |
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25. Xenophon, The Persian Expedition, 3.2.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 36| 3.2.3. ὅμως δὲ δεῖ ἐκ τῶν παρόντων ἄνδρας ἀγαθοὺς τελέθειν καὶ μὴ ὑφίεσθαι, ἀλλὰ πειρᾶσθαι ὅπως, ἢν μὲν δυνώμεθα, καλῶς νικῶντες σῳζώμεθα· εἰ δὲ μή, ἀλλὰ καλῶς γε ἀποθνῄσκωμεν, ὑποχείριοι δὲ μηδέποτε γενώμεθα ζῶντες τοῖς πολεμίοις. οἴομαι γὰρ ἂν ἡμᾶς τοιαῦτα παθεῖν οἷα τοὺς ἐχθροὺς οἱ θεοὶ ποιήσειαν. | 3.2.3. nevertheless, we must quit ourselves like brave men as well as may be in these circumstances, and must not yield, but rather try to save ourselves by glorious victory if we can; otherwise, let us at least die a glorious death, and never fall into the hands of our enemies alive. For in that case I think we should meet the sort of sufferings that I pray the gods may visit upon our foes. |
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26. Hebrew Bible, Nehemiah, 1.5-1.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 229| 1.5. "וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃", 1.6. "תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃", 1.7. "חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃", 1.8. "זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃", 1.9. "וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃", 1.11. "אָנָּא אֲדֹנָי תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ׃", | 1.5. "and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;", 1.6. "let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned.", 1.7. "We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses.", 1.8. "Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;", 1.9. "but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there.", 1.10. "Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand.", 1.11. "O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king.", |
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27. Xenophon, Memoirs, 1.4.2, 2.2.13, 4.6.2-4.6.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayers, status vs. sacrifices and dedications •sacrifices, status vs. prayers and dedications •priests and priestesses, and prayer and sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55, 104| 1.4.2. λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη. 2.2.13. ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. 4.6.2. πρῶτον δὲ περὶ εὐσεβείας ὧδέ πως ἐσκόπει· εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ποῖόν τι νομίζεις εὐσέβειαν εἶναι; καὶ ὅς, κάλλιστον νὴ Δίʼ, ἔφη. ἔχεις οὖν εἰπεῖν ὁποῖός τις ὁ εὐσεβής ἐστιν; ἐμοὶ μὲν δοκεῖ, ἔφη, ὁ τοὺς θεοὺς τιμῶν. ἔξεστι δὲ ὃν ἄν τις βούληται τρόπον τοὺς θεοὺς τιμᾶν; οὐκ ἀλλὰ νόμοι εἰσὶ καθʼ οὓς δεῖ τοὺς θεοὺς τιμᾶν. 4.6.3. οὐκοῦν ὁ τοὺς νόμους τούτους εἰδὼς εἰδείη ἂν ὡς δεῖ τοὺς θεοὺς τιμᾶν; οἶμαι ἔγωγʼ, ἔφη. ἆρʼ οὖν ὁ εἰδὼς ὡς δεῖ τοὺς θεοὺς τιμᾶν οὐκ ἄλλως οἴεται δεῖν τοῦτο ποιεῖν ἢ ὡς οἶδεν; οὐ γὰρ οὖν, ἔφη. ἄλλως δέ τις θεοὺς τιμᾷ ἢ ὡς οἴεται δεῖν; 4.6.4. οὐκ οἶμαι, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς νομίμως ἂν τοὺς θεοὺς τιμῴη; πάνυ μὲν οὖν. οὐκοῦν ὅ γε νομίμως τιμῶν ὡς δεῖ τιμᾷ; πῶς γὰρ οὔ; ὁ δέ γε ὡς δεῖ τιμῶν εὐσεβής ἐστι; πάνυ μὲν οὖν, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς ὀρθῶς ἂν ἡμῖν εὐσεβὴς ὡρισμένος εἴη; ἐμοὶ γοῦν, ἔφη, δοκεῖ. | 1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. 2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. 4.6.2. His analysis of Piety — to take that first — was more or less as follows: Tell me, Euthydemus, what sort of thing is Piety, in your opinion? A very excellent thing, to be sure, he replied. Can you say what sort of man is pious? He who worships the gods, I think. May a man worship the gods according to his own will and pleasure? No, there are laws to be observed in worshipping the gods! 4.6.3. Then will not he who knows these laws know how he must worship the gods? I think so. Then does he who knows how he must worship the gods think that he must do so according to his knowledge, and not otherwise? He does indeed. And does everyone worship the gods as he thinks he ought, and not otherwise? I think so. 4.6.4. Then will he who knows what is lawful about the gods worship the gods lawfully? Certainly. Then does not he who worships lawfully worship as he ought? of course. Yes, but he who worships as he ought is pious? Certainly. Shall we therefore rightly define the pious man as one who knows what is lawful concerning the gods? I at any rate think so. |
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| 28. Xenophon, Constitution of The Spartans, 13.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 48 |
29. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55| 202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. | 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual |
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30. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55, 104| 14c. ΕΥΘ. ἔγωγε. ΣΩ. οὐκοῦν τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δʼ εὔχεσθαι αἰτεῖν τοὺς θεούς; ΕΥΘ. καὶ μάλα, ὦ Σώκρατες. | 14c. Euthyphro. Yes. Socrates. And sacrificing is making gifts to the god |
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31. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, and prayer and sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 54| 119e. αὐτῷ θῦμα ἑλεῖν, ἄνευ σιδήρου ξύλοις καὶ βρόχοις ἐθήρευον, ὃν δὲ ἕλοιεν τῶν ταύρων, πρὸς τὴν στήλην προσαγαγόντες κατὰ κορυφὴν αὐτῆς ἔσφαττον κατὰ τῶν γραμμάτων. ἐν δὲ τῇ στήλῃ πρὸς τοῖς νόμοις ὅρκος ἦν μεγάλας ἀρὰς ἐπευχόμενος τοῖς ἀπειθοῦσιν. ΚΡΙ. ὅτʼ οὖν κατὰ τοὺς | 119e. hunted after the bulls with staves and nooses but with no weapon of iron; and whatsoever bull they captured they led up to the pillar and cut its throat over the top of the pillar, raining down blood on the inscription. And inscribed upon the pillar, besides the laws, was an oath which invoked mighty curses upon them that disobeyed. Crit. When, then, they had done sacrifice according to their laws and were consecrating |
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| 32. Isocrates, On The Peace, 39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 36 |
| 33. Isocrates, Panegyricus, 85 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 36 |
| 34. Xenophon, Ways And Means, 5.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
35. Herodotus, Histories, 6.11 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 | 6.11. Then the Ionians who had gathered at Lade held assemblies; among those whom I suppose to have addressed them was Dionysius, the Phocaean general, who spoke thus: ,“Our affairs, men of Ionia, stand on the edge of a razor, whether to be free men or slaves, and runaway slaves at that. If you now consent to endure hardships, you will have toil for the present time, but it will be in your power to overcome your enemies and gain freedom; but if you will be weak and disorderly, I see nothing that can save you from paying the penalty to the king for your rebellion. ,Believe me and entrust yourselves to me; I promise you that (if the gods deal fairly with us) either our enemies shall not meet us in battle, or if they do they shall be utterly vanquished.” |
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| 36. Theophrastus, De Pietate, 12.42-12.49 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayers, status vs. sacrifices and dedications •sacrifices, status vs. prayers and dedications Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55, 248 |
| 37. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 102 |
| 38. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, and prayer and sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80 |
39. Anon., 1 Enoch, 9.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 | 9.4. before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the |
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40. Septuagint, Ecclesiasticus (Siracides), a b c d\n0 50.19 50.19 50 19 \n1 35.1 35.1 35 1 \n2 36.13(19) 36.13(19) 36 13(19)\n3 50.23 50.23 50 23 \n4 50.16 50.16 50 16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 35 | 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. |
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41. Septuagint, Judith, 9.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 577 | 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, |
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42. Hebrew Bible, Daniel, 6.11, 9.18, 9.20-9.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice •sacrifice and prayer Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 577, 580; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 35| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", 9.18. "הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃", 9.21. "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", 9.18. "O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.", 9.20. "And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;", 9.21. "yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.", |
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43. Septuagint, 2 Maccabees, 1.6, 1.23, 1.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578, 580 | 1.6. We are now praying for you here." 1.23. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.' 1.30. Then the priests sang the hymns." |
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44. Septuagint, 1 Maccabees, 12.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 | 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. |
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45. Anon., Jubilees, 4.25, 6.14, 8.20, 22.6-22.9, 50.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sacrifice and prayer •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579, 581, 582; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 62 | 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 8.20. and poureth its waters into the sea Mê’at, and this river floweth into the great sea. 22.6. and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first-fruits of the land, that he might eat and bless the Creator of all things before he died. 22.7. And Isaac, too, sent by the hand of Jacob to Abraham a best thank-offering, that he might eat and drink. 22.8. And he ate and drank, and blessed the Most High God, Who hath created heaven and earth, Who hath made all the fat things of the earth, And given them to the children of men That they might eat and drink and bless their Creator. 22.9. "And now I give thanks unto Thee, my God, because Thou hast caused me to see this day: 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival, |
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46. Septuagint, 3 Maccabees, 5.35 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 | 5.35. Then the Jews, upon hearing what the king had said, praised the manifest Lord God, King of kings, since this also was his aid which they had received. |
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| 47. Philo of Alexandria, On The Preliminary Studies, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 62 |
| 48. Philo of Alexandria, Questions On Genesis, 2.50 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 62 |
| 49. Philo of Alexandria, On The Special Laws, 3.23.131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 |
| 50. Philo of Alexandria, On Sobriety, 63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 158 |
| 51. Philo of Alexandria, On Planting, 131, 130 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 162 |
| 52. Anon., Sibylline Oracles, 3.108-3.158 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 58 |
53. New Testament, Luke, 1.8-1.10, 19.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 34, 35, 159| 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 19.46. λέγων αὐτοῖς Γέγραπται Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν. | 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!" |
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54. New Testament, Acts, 3.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 35| 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, | 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. |
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55. New Testament, Mark, 11.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 159| 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. | 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" |
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56. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", | 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", |
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57. Tosefta, Kippurim, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 1.4. "למה מפרישין כהן אחר תחתיו שמא יארע בו פסול ישמש תחתיו וכהן גדול חוזר לכהונה גדולה וזה ששימש תחתיו כל מצות כהונה גדולה עליו דברי רבי מאיר רבי יוסי אומר אע\"פ שאמרו כל מצות כהונה גדולה עליו אינו כשר לא לכהן גדול ולא לכהן הדיוט אמר רבי יוסי מעשה ביוסף בן [אילים מצפורי ששימש תחת כהן גדול שעה אחת ולא היה כשר לא לכהן גדול ולא לכהן הדיוט כשיצא] אמר למלך פר ושעיר [שקרבו] היום משל מי [היו משלי או משל כהן גדול] ידע המלך על מה אמר לו [מה זה בן אילים] לא דייך ששימשת [תחת כהן גדול] שעה אחת לפני מי שאמר והיה העולם אלא שאתה מבקש ליטול לך כהונה גדולה באותה שעה ידע [בן אילים] שהוסע מן הכהונה גדולה.", | |
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| 58. Tosefta, Taanit, a b c d\n0 1.11 (12) 1.11 (12) 1 11 (12) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 583 |
59. Tosefta, Berachot, 3.1, 5.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 577, 581| 3.1. "אין אומרין ד\"א אמת ויציב אבל אומרין ד\"א תפלה אפילו כסדר וידוי יוה\"כ....", 3.1. "כשם שנתנה תורה קבע לקרות שמע כך נתנו חכמים קבע לתפלה מפני מה אמרו תפלת השחר עד חצות שכן תמיד של שחר [היה] קרב עד חצות רבי יהודה אומר עד ד' שעות שכן תמיד של שחר קרב והולך עד ד' שעות ומפני מה אמרו תפלת מנחה עד הערב שכן תמיד של בין הערבים [היה] קרב עד הערב ר' יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברין ופדרין קרבין והולכין כל הלילה ומפני מה אמרו תפלת מוספין כל היום שהרי קרבן מוספין קרב והולך כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן של מוסף קרב והולך עד שבע שעות." 5.6. "כיצד סדר [נטילת ידים] עד חמשה מתחילין מן הגדול מחמשה ואילך מתחילין מן הקטן עד שמגיע לחמשה וחוזר ומתחיל מן הגדול ולמקום שמים אחרונים חוזרין שם ברכה חוזרת.", | |
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60. New Testament, Matthew, 21.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 159| 21.13. καὶ λέγει αὐτοῖς Γέγραπται Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. | 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!" |
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61. Mishnah, Yoma, 3.8, 4.2, 5.1, 6.6, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 3.8. "בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 4.2. "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 5.1. "הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: \n", 6.6. "מֶה הָיָה עוֹשֶׂה, חוֹלֵק לָשׁוֹן שֶׁל זְהוֹרִית, חֶצְיוֹ קָשַׁר בַּסֶּלַע וְחֶצְיוֹ קָשַׁר בֵּין שְׁתֵּי קַרְנָיו, וּדְחָפוֹ לַאֲחוֹרָיו, וְהוּא מִתְגַּלְגֵּל וְיוֹרֵד, וְלֹא הָיָה מַגִּיעַ לַחֲצִי הָהָר עַד שֶׁנַּעֲשָׂה אֵבָרִים אֵבָרִים. בָּא וְיָשַׁב לוֹ תַּחַת סֻכָּה אַחֲרוֹנָה עַד שֶׁתֶּחְשָׁךְ. וּמֵאֵימָתַי מְטַמֵּא בְגָדִים, מִשֶּׁיֵּצֵא חוּץ לְחוֹמַת יְרוּשָׁלַיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשְּׁעַת דְּחִיָּתוֹ לַצּוּק: \n", 7.1. "בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה: \n", | 3.8. "He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 4.2. "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 5.1. "They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel.", 6.6. "What did he do? He divided the thread of crimson wool, and tied one half to the rock, the other half between its horns, and pushed it from behind, and it went rolling down and before it had reached half its way down hill it broken into limbs. He came back and sat down under the last booth until it grew dark. And from when are his clothes unclean? From the moment he has gone outside the walls of Jerusalem. Rabbi Shimon says: from the moment he pushes it into Zuk.", 7.1. "The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”", |
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| 62. Ps.-Philo, Biblical Antiquities, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 62 |
63. Mishnah, Taanit, 4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 583| 4.2. "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n", | 4.2. "What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.", |
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64. Mishnah, Berachot, 4.1, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 577, 581| 4.1. "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:", 5.4. "הָעוֹבֵר לִפְנֵי הַתֵּיבָה, לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן, מִפְּנֵי הַטֵּרוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא, לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ, רַשַּׁאי: \n", | 4.1. "The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.", 5.4. "The one who passes before the ark should not respond Amen after [the blessings of] the priests because this might confuse him. If there is no priest there except himself, he should not raise his hands [to recite the priestly blessing], but if he is confident that he can raise his hands and go back to his place in his prayer, he is permitted to do so.", |
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65. Mishnah, Avot, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581| 3.1. "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:", | 3.1. "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.", |
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66. Josephus Flavius, Against Apion, 2.145-2.296 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 25, 33, 34, 35, 36, 45, 48, 107 | 2.145. 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it; 2.146. for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; 2.147. and I beg of those that shall peruse this writing of mine, to read it without partiality; for it is not my purpose to write an encomium upon ourselves, but I shall esteem this as a most just apology for us, and taken from those our laws, according to which we lead our lives, against the many and the lying objections that have been made against us. 2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; 2.149. now I think I shall have then sufficiently disproved all these his allegations, when it shall appear that our laws enjoin the very reverse of what he says, and that we very carefully observe those laws ourselves; 2.150. and if I be compelled to make mention of the laws of other nations, that are contrary to ours, those ought deservedly to thank themselves for it, who have pretended to depreciate our laws in comparison of their own; nor will there, I think, be any room after that for them to pretend, either that we have no such laws ourselves, an epitome of which I will present to the reader, or that we do not, above all men, continue in the observation of them. /p 2.151. 16. To begin then a good way backward, I would advance this, in the first place, that those who have been admirers of good order, and of living under common laws, and who began to introduce them, may well have this testimony that they are better than other men, both for moderation, and such virtue as is agreeable to nature. 2.152. Indeed, their endeavor was to have every thing they ordained believed to be very ancient, that they might not be thought to imitate others, but might appear to have delivered a regular way of living to others after them. 2.153. Since then this is the case, the excellency of a legislator is seen in providing for the people’s living after the best manner, and in prevailing with those that are to use the laws he ordains for them, to have a good opinion of them, and in obliging the multitude to persevere in them, and to make no changes in them, neither in prosperity nor adversity. 2.154. Now I venture to say, that our legislator is the most ancient of all the legislators whom we have any where heard of; for as for the Lycurguses, and Solons, and Zaleucus Locrensis, and all those legislators who are so admired by the Greeks, they seem to be of yesterday, if compared with our legislator, insomuch as the very name of a law was not so much as known in old times among the Grecians. 2.155. Homer is a witness to the truth of this observation, who never uses that term in all his poems; for indeed there was then no such thing among them, but the multitude was governed by wise maxims, and by the injunctions of their king. It was also a long time that they continued in the use of these unwritten customs, although they were always changing them upon several occasions; 2.156. but for our legislator, who was of so much greater antiquity than the rest (as even those that speak against us upon all occasions do always confess), he exhibited himself to the people as their best governor and counsellor, and included in his legislation the entire conduct of their lives, and prevailed with them to receive it, and brought it so to pass, that those that were made acquainted with his laws did most carefully observe them. /p 2.157. 17. But let us consider his first and greatest work: for when it was resolved on by our forefathers to leave Egypt and return to their own country, this Moses took the many ten thousands that were of the people, and saved them out of many desperate distresses, and brought them home in safety. And certainly it was here necessary to travel over a country without water, and full of sand, to overcome their enemies, and, during these battles, to preserve their children and their wives, and their prey; 2.158. on all which occasions he became an excellent general of an army, and a most prudent counsellor, and one that took the truest care of them all: he also so brought it about, that the whole multitude depended upon him; and while he had them always obedient to what he enjoined, he made no manner of use of his authority for his own private advantage, which is the usual time when governors gain great powers to themselves, and pave the way for tyranny, and accustom the multitude to live very dissolutely; 2.159. whereas, when our legislator was in so great authority, he on the contrary, thought he ought to have regard to piety, and to show his great good will to the people; and by this means he thought he might show the great degree of virtue that was in him, and might procure the most lasting security to those who had made him their governor. 2.160. When he had therefore come to such a good resolution, and had performed such wonderful exploits, we had just reason to look upon ourselves as having him for a divine governor and counsellor; and when he had first persuaded himself that his actions and designs were agreeable to God’s will, he thought it his duty to impress, above all things, that notion upon the multitude; for those who have once believed that God is the inspector of their lives, will not permit themselves in any sin; 2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; 2.162. for some of them suppose that they had their laws from Jupiter, while Minos said that the revelation of his laws was to be referred to Apollo, and his oracle at Delphi, whether they really thought they were so derived, or supposed, however, that they could persuade the people easily that so it was; 2.163. but which of these it was who made the best laws, and which had the greatest reason to believe that God was their author, it will be easy, upon comparing those laws themselves together, to determine; for it is time that we come to that point. 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, 2.166. and by persuading all the people to have a regard to him, as the author of all the good things that were enjoyed either in common by all mankind, or by each one in particular, and of all that they themselves obtained by praying to him in their greatest difficulties. He informed them that it was impossible to escape God’s observation, even in any of our outward actions, or in any of our inward thoughts. 2.167. Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence. 2.168. I do not now explain how these notions of God are the sentiments of the wisest among the Grecians, and how they were taught them upon the principles that he afforded them. However, they testify, with great assurance, that these notions are just, and agreeable to the nature of God, and to his majesty; for Pythagoras, and Anaxagoras, and Plato, and the Stoic philosophers that succeeded them, and almost all the rest, are of the same sentiments, and had the same notions of the nature of God; 2.169. yet durst not these men disclose those true notions to more than a few, because the body of the people were prejudiced with other opinions beforehand. But our legislator, who made his actions agree to his laws, did not only prevail with those that were his contemporaries to agree with these his notions, but so firmly imprinted this faith in God upon all their posterity, that it never could be removed. 2.170. The reason why the constitution of this legislation was ever better directed to the utility of all than other legislations were, is this, that Moses did not make religion a part of virtue, but he saw and he ordained other virtues to be parts of religion; I mean justice, and fortitude, and temperance, and a universal agreement of the members of the community with one another; 2.171. for all our actions and studies, and all our words [in Moses’s settlement] have a reference to piety towards God; for he hath left none of these in suspense, or undetermined; for there are two ways of coming at any sort of learning and a moral conduct of life; the one is by instruction in words, the other by practical exercises. 2.172. Now, other lawgivers have separated these two ways in their opinions, and choosing one of those ways of instruction, or that which best pleased every one of them, neglected the other. Thus did the Lacedemonians and the Cretans teach by practical exercises, but not by words: while the Athenians, and almost all the other Grecians, made laws about what was to be done, or left undone, but had no regard to the exercising them thereto in practice. /p 2.173. 18. But for our legislator, he very carefully joined these two methods of instruction together; for he neither left these practical exercises to go on without verbal instruction, nor did he permit the hearing of the law to proceed without the exercises for practice; but beginning immediately from the earliest infancy, and the appointment of every one’s diet, he left nothing of the very smallest consequence to be done at the pleasure and disposal of the person himself. 2.174. Accordingly, he made a fixed rule of law what sorts of food they should abstain from, and what sorts they should make use of; as also, what communion they should have with others, what great diligence they should use in their occupations, and what times of rest should be interposed, that, by living under that law as under a father and a master, we might be guilty of no sin, neither voluntary nor out of ignorance; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p 2.179. 20. And this very thing it is that principally creates such a wonderful agreement of minds amongst us all; for this entire agreement of ours in all our notions concerning God, and our having no difference in our course of life and manners, procures among us the most excellent concord of these our manners that is any where among mankind; 2.180. for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. 2.181. Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves. 2.182. 21. And indeed, hence hath arisen that accusation which some make against us, that we have not produced men that have been the inventors of new operations, or of new ways of speaking; for others think it a fine thing to persevere in nothing that has been delivered down from their forefathers, and these testify it to be an instance of the sharpest wisdom when these men venture to transgress those traditions; 2.183. whereas we, on the contrary, suppose it to be our only wisdom and virtue to admit no actions nor supposals that are contrary to our original laws; which procedure of ours is a just and sure sign that our law is admirably constituted; for such laws as are not thus well made, are convicted upon trial to want amendment. /p 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.189. For what things foreigners, when they solemnize such festivals, are not able to observe for a few days’ time, and call them Mysteries and Sacred Ceremonies, we observe with great pleasure and an unshaken resolution during our whole lives. 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. /p 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.200. It commands us also, when we marry, not to have regard to portion, nor to take a woman by violence, nor to persuade her deceitfully and knavishly; but to demand her in marriage of him who hath power to dispose of her, and is fit to give her away by the nearness of his kindred; 2.201. for (says the scripture) “A woman is inferior to her husband in all things.” Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to her husband; for God hath given the authority to the husband. A husband, therefore, is to lie only with his wife whom he hath married; but to have to do with another man’s wife is a wicked thing; which, if any one ventures upon, death is inevitably his punishment: no more can he avoid the same who forces a virgin betrothed to another man, or entices another man’s wife. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.203. Moreover, the law enjoins, that after the man and wife have lain together in a regular way, they shall bathe themselves; for there is a defilement contracted thereby, both in soul and body, as if they had gone into another country; for indeed the soul, by being united to the body, is subject to miseries, and is not freed therefrom again but by death; on which account the law requires this purification to be entirely performed. 26. 2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p 2.206. 28. The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says, that the young men should pay due respect to every elder, since God is the eldest of all beings. 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. 2.208. What is not by any one intrusted to another, ought not to be required back again. No one is to touch another’s goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another. /p 2.209. 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us. 2.210. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: 2.212. for he doth not allow us to set their country on fire, nor permit us to cut down those trees that bear fruit: nay, farther, he forbids us to spoil those that have been slain in war. He hath also provided for such as are taken captive, that they may not be injured, and especially that the women may not be abused. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. 2.214. Thus hath our lawgiver contrived to teach us an equitable conduct every way, by using us to such laws as instruct us therein; while at the same time he hath ordained, that such as break these laws should be punished, without the allowance of any excuse whatsoever. /p 2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. 2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation; 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.220. 32. Nay, indeed, in case it had so fallen out, that our nation had not been so thoroughly known among all men as they are, and our voluntary submission to our laws had not been so open and manifest as it is 2.221. but that somebody had pretended to have written these laws himself, and had read them to the Greeks, or had pretended that he had met with men out of the limits of the known world, that had such reverent notions of God, and had continued a long time in the firm observance of such laws as ours, I cannot but suppose that all men would admire them on a reflection upon the frequent changes they had therein been themselves subject to; 2.222. and this while those that have attempted to write somewhat of the same kind for politic government, and for laws, are accused as composing monstrous things, and are said to have undertaken an impossible task upon them. And here I will say nothing of those other philosophers who have undertaken any thing of this nature in their writings. 2.223. But even Plato himself, who is so admired by the Greeks on account of that gravity in his manners, and force in his words, and that ability he had to persuade men beyond all other philosophers, is little better than laughed at and exposed to ridicule on that account, by those that pretend to sagacity in political affairs; 2.224. although he that shall diligently peruse his writings, will find his precepts to be somewhat gentle, and pretty near to the customs of the generality of mankind. Nay, Plato himself confesseth that it is not safe to publish the true notion concerning God among the ignorant multitude. 2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies, 2.230. while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. /p 2.232. 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233. Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235. while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. /p 2.236. 34. Yet do the Lysimachi and the Molones, and some other writers (unskilful sophists as they are, and the deceivers of young men) reproach us as the vilest of all mankind. 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. 2.238. But since our antagonists think to run us down upon the comparison of their religion and ours, it is not possible to keep silence here, especially while what I shall say to confute these men will not be now first said, but hath been already said by many, and these of the highest reputation also; 2.239. for who is there among those that have been admired among the Greeks for wisdom, who hath not greatly blamed both the most famous poets and most celebrated legislators, for spreading such notions originally among the body of the people concerning the gods? 2.240. uch as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living, as they would distinguish several sorts of animals: as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; 2.241. and for those to whom they have allotted heaven, they have set over them one, who in title is their father, but in his actions a tyrant and a lord; whence it came to pass that his wife, and brother, and daughter (which daughter he brought forth from his own head), made a conspiracy against him to seize upon him and confine him, as he had himself seized upon and confined his own father before. /p 2.242. 35. And justly have the wisest men thought these notions deserved severe rebukes; they also laugh at them for determining that we ought to believe some of the gods to be beardless and young, and others of them to be old, and to have beards accordingly; that some are set to trades; that one god is a smith, and another goddess is a weaver; that one god is a warrior, and fights with men; 2.243. that some of them are harpers, or delight in archery; and besides, that mutual seditions arise among them, and that they quarrel about men, and this so far that they not only lay hands upon one another, but that they are wounded by men, and lament, and take on for such their afflictions; 2.244. but what is the grossest of all in point of lasciviousness, are those unbounded lusts ascribed to almost all of them, and their amours; which how can it be other than a most absurd supposal, especially when it reaches to the male gods, and to the female goddesses also? 2.245. Moreover, the chief of all their gods, and their first father himself, overlooks those goddesses whom he hath deluded and begotten with child, and suffers them to be kept in prison, or drowned in the sea. He is also so bound up by fate, that he cannot save his own offspring, nor can he bear their deaths without shedding of tears.— 2.246. These are fine things indeed! as are the rest that follow. Adulteries truly are so impudently looked on in heaven by the gods, that some of them have confessed they envied those that were found in the very act; and why should they not do so, when the eldest of them, who is their king also, hath not been able to restrain himself in the violence of his lust, from lying with his wife, so long as they might get into their bed-chamber? 2.247. Now, some of the gods are servants to men, and will sometimes be builders for a reward, and sometimes will be shepherds; while others of them, like malefactors, are bound in a prison of brass; and what sober person is there who would not be provoked at such stories, and rebuke those that forged them, and condemn the great silliness of those that admit them for true! 2.248. Nay, others there are that have advanced a certain timorousness and fear, as also madness and fraud, and any other of the vilest passions, into the nature and form of gods, and have persuaded whole cities to offer sacrifices to the better sort of them; 2.249. on which account they have been absolutely forced to esteem some gods as the givers of good things, and to call others of them averters of evil. They also endeavor to move them, as they would the vilest of men, by gifts and presents, as looking for nothing else than to receive some great mischief from them, unless they pay them such wages. /p 2.250. 36. Wherefore it deserves our inquiry what should be the occasion of this unjust management, and of these scandals about the Deity. And truly I suppose it to be derived from the imperfect knowledge the heathen legislators had at first of the true nature of God; nor did they explain to the people even so far as they did comprehend of it: nor did they compose the other parts of their political settlements according to it, 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]: 2.254. nay, certain other gods there are who are newly introduced, and newly worshipped [as we, by way of digression have said already, and yet have left their places of worship desolate]; and for their temples, some of them are already left desolate, and others are built anew, according to the pleasure of men; whereas they ought to have preserved their opinion about God, and that worship which is due to him, always and immutably the same. /p 2.255. 37. But now, this Apollonius Molo was one of these foolish and proud men. However, nothing that I have said was unknown to those that were real philosophers among the Greeks, nor were they unacquainted with those frigid pretenses of allegories [which had been alleged for such things]: on which account they justly despised them, but have still agreed with us as to the true and becoming notions of God; 2.256. whence it was that Plato would not have political settlements admit of any one of the other poets, and dismisses even Homer himself, with a garland on his head, and with ointment poured upon him, and this because he should not destroy the right notions of God with his fables. 2.257. Nay, Plato principally imitated our legislator in this point, that he enjoined his citizens to have the main regard to this precept, “That every one of them should learn their laws accurately.” He also ordained, that they should not admit of foreigners intermixing with their own people at random; and provided that the commonwealth should keep itself pure, and consist of such only as persevered in their own laws. 2.258. Apollonius Molo did no way consider this, when he made it one branch of his accusation against us, that we do not admit of such as have different notions about God, nor will we have fellowship with those that choose to observe a way of living different from ourselves; 2.259. yet is not this method peculiar to us, but common to all other men; not among the ordinary Grecians only, but among such of those Grecians as are of the greatest reputation among them. Moreover, the Lacedemonians continued in their way of expelling foreigners, and would not, indeed, give leave to their own people to travel abroad, as suspecting that those two things would introduce a dissolution of their own laws: 2.260. and perhaps there may be some reason to blame the rigid severity of the Lacedemonians, for they bestowed the privilege of their city on no foreigners, nor indeed would give leave to them to stay among them; 2.261. whereas we, though we do not think fit to imitate other institutions, yet do we willingly admit of those that desire to partake of ours, which I think I may reckon to be a plain indication of our humanity, and at the same time of our magimity also. /p 2.262. 38. But I shall say no more of the Lacedemonians. As for the Athenians, who glory in having made their city to be common to all men, what their behavior was, Apollonius did not know, while they punished those that did but speak one word contrary to their laws about the gods, without any mercy; 2.263. for on what other account was it that Socrates was put to death by them? For certainly, he neither betrayed their city to its enemies, nor was he guilty of any sacrilege with regard to any of their temples; but it was on this account, that he swore certain new oaths, and that he affirmed, either in earnest, or, as some say, only in jest, that a certain demon used to make signs to him [what he should not do]. For these reasons he was condemned to drink poison, and kill himself. 2.264. His accuser also complained that he corrupted the young men, by inducing them to despise the political settlement and laws of their city: and thus was Socrates, the citizen of Athens, punished. 2.265. There was also Anaxagoras, who although he was of Clazomenae, was within a few suffrages of being condemned to die, because he said the sun, which the Athenians thought to be a god, was a ball of fire. 2.266. They also made this public proclamation, that they would give a talent to any one who would kill Diagoras of Melos, because it was reported of him that he laughed at their mysteries. Portagoras also, who was thought to have written somewhat that was not owned for truth by the Athenians about the gods, had been seized upon, and put to death, if he had not fled immediately away. 2.267. Nor need we at all wonder that they thus treated such considerable men, when they did not spare even women also; for they very lately slew a certain priestess, because she was accused by somebody that she initiated people into the worship of strange gods, it having been forbidden so to do by one of their laws; and a capital punishment had been decreed to such as introduced a strange god; 2.268. it being manifest, that they who make use of such a law do not believe those of other nations to be really gods, otherwise they had not envied themselves the advantage of more gods than they already had; 2.269. and this was the happy administration of the affairs of the Athenians? Now, as to the Scythians, they take a pleasure in killing men, and differ little from brute beasts; yet do they think it reasonable to have their institutions observed. They also slew Anacharsis a person greatly admired for his wisdom among the Greeks, when he returned to them, because he appeared to come fraught with Grecian customs; One may also find many to have been punished among the Persians, on the very same account. 2.270. And to be sure Apollonius was greatly pleased with the laws of the Persians, and was an admirer of them, because the Greeks enjoyed the advantage of their courage, and had the very same opinion about the gods which they had. This last was exemplified in the temples which they burnt, and their courage in coming, and almost entirely enslaving the Grecians. However, Apollonius has imitated all the Persian institutions, and that by his offering violence to other men’s wives, and castrating his own sons. 2.271. Now, with us, it is a capital crime, if any one does thus abuse even a brute beast; and as for us, neither hath the fear of our governors, nor a desire of following what other nations have in so great esteem, been able to withdraw us from our own laws; 2.272. nor have we exerted our courage in raising up wars to increase our wealth, but only for the observation of our laws; and when we with patience bear other losses, yet when any persons would compel us to break our laws, then it is that we choose to go to war, though it be beyond our ability to pursue it, and bear the greatest calamities to the last with much fortitude. 2.273. And, indeed, what reason can there be why we should desire to imitate the laws of other nations, while we see they are not observed by their own legislators? And why do not the Lacedemonians think of abolishing that form of their government which suffers them not to associate with any others, as well as their contempt of matrimony? And why do not the Eleans and Thebans abolish that unnatural and impudent lust, which makes them lie with males? 2.274. For they will not show a sufficient sign of their repentance of what they of old thought to be very excellent, and very advantageous in their practices, unless they entirely avoid all such actions for the time to come: 2.275. nay, such things are inserted into the body of their laws, and had once such a power among the Greeks, that they ascribed these sodomitical practices to the gods themselves, as a part of their good character; and indeed it was according to the same manner that the gods married their own sisters. This the Greeks contrived as an apology for their own absurd and unnatural pleasures. /p 2.276. 39. I omit to speak concerning punishments, and how many ways of escaping them the greatest part of the legislators have afforded malefactors, by ordaining that, for adulteries, fines in money should be allowed, and for corrupting [virgins] they need only marry them; as also what excuses they may have in denying the facts, if any one attempts to inquire into them; for amongst most other nations it is a studied art how men may transgress their laws; 2.277. but no such thing is permitted amongst us; for though we be deprived of our wealth, of our cities, or of the other advantages we have, our law continues immortal; nor can any Jew go so far from his own country, nor be so affrighted at the severest lord, as not to be more affrighted at the law than at him. 2.278. If, therefore, this be the disposition we are under, with regard to the excellency of our laws, let our enemies make us this concession, that our laws are most excellent; and if still they imagine that though we so firmly adhere to them, yet are they bad laws notwithstanding, what penalties then do they deserve to undergo who do not observe their own laws, which they esteem so far superior to them? 2.279. Whereas, therefore, length of time is esteemed to be the truest touchstone in all cases. I would make that a testimonial of the excellency of our laws, and of that belief thereby delivered to us concerning God; for as there hath been a very long time for this comparison, if any one will but compare its duration with the duration of the laws made by other legislators, he will find our legislator to have been the ancientest of them all. /p 2.280. 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; 2.281. nay, the earliest Grecian philosophers, though in appearance they observed the laws of their own countries, yet did they, in their actions and their philosophic doctrines, follow our legislator, and instructed men to live sparingly, and to have friendly communication one with another. 2.282. Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed; 2.283. they also endeavor to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing the distresses we are in, on account of our laws; 2.284. and, what is here matter of the greatest admiration, our law hath no bait of pleasure to allure men to it, but it prevails by its own force; and as God himself pervades all the world, so hath our law passed through all the world also. So that if any one will but reflect on his own country, and his own family, he will have reason to give credit to what I say. 2.285. It is therefore but just, either to condemn all mankind of indulging a wicked disposition, when they have been so desirous of imitating laws that are to them foreign and evil in themselves, rather than following laws of their own that are of a better character, or else our accusers must leave off their spite against us; 2.286. nor are we guilty of any envious behavior towards them, when we honor our own legislator, and believe what he, by his prophetic authority, hath taught us concerning God; for though we should not be able ourselves to understand the excellency of our own laws, yet would the great multitude of those that desire to imitate them, justify us, in greatly valuing ourselves upon them. /p 2.287. 41. But, as for the [distinct] political laws by which we are governed, I have delivered them accurately in my books of Antiquities: and have only mentioned them now, so far as was necessary to my present purpose, without proposing to myself either to blame the laws of other nations, or to make an encomium upon our own,—but in order to convict those that have written about us unjustly, and in an impudent affectation of disguising the truth:— 2.288. and now I think I have sufficiently completed what I proposed in writing these books; for whereas our accusers have pretended that our nation are a people of very late original, I have demonstrated that they are exceeding ancient; for I have produced as witnesses thereto many ancient writers, who have made mention of us in their books, while they had said no such writer had so done. 2.289. Moreover, they had said that we were sprung from the Egyptians, while I have proved that we came from another country into Egypt: while they had told lies of us, as if we were expelled thence on account of diseases on our bodies, it has appeared on the contrary, that we returned to our country by our own choice, and with sound and strong bodies. 2.290. Those accusers reproached our legislator as a vile fellow; whereas God in old time bare witness to his virtuous conduct; and since that testimony of God, time itself hath been discovered to have borne witness to the same thing. /p 2.291. 42. As to the laws themselves, more words are unnecessary, for they are visible in their own nature, and appear to teach not impiety, but the truest piety in the world. They do not make men hate one another, but encourage people to communicate what they have to one another freely; they are enemies to injustice, they take care of righteousness, they banish idleness and expensive living, and instruct men to be content with what they have and to be laborious in their callings; 2.292. they forbid men to make war from a desire of getting more, but make men courageous in defending the laws; they are inexorable in punishing malefactors; they admit no sophistry of words, but are always established by actions themselves, which actions we ever propose as surer demonstrations than what is contained in writing only; 2.293. on which account I am so bold as to say that we are become the teachers of other men, in the greatest number of things, and those of the most excellent nature only; for what is more excellent than inviolable piety? what is more just than submission to laws? 2.294. and what is more advantageous than mutual love and concord? and this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to condemn death when we are in war, and in peace to apply ourselves to our mechanical occupations, or to our tillage of the ground; while we in all things and all ways are satisfied that God is the inspector and governor of our actions. 2.295. If these precepts had either been written at first, or more exactly kept by any others before us, we should have owed them thanks as disciples owe to their masters; but if it be visible that we have made use of them more than any other men, and if we have demonstrated that the original invention of them is our own, let the Apions, and the Molones, with all the rest of those that delight in lies and reproaches, stand confuted; 2.296. but let this and the foregoing book be dedicated to thee, Epaphroditus, who art so great a lover of truth, and by thy means to those that have been in like manner desirous to be acquainted with the affairs of our nation. /p p class="bottomselect artificial" « a href="/j_ap/1/wst" J. Ap. 1 /a | a href="/j_ap/2/wst" J. Ap. 2 /a (end) | a href="/j_ap/0/wst" About This Work /a » /p |
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67. Josephus Flavius, Jewish War, 7.73, 7.128, 7.155 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 159, 217, 244 | 7.73. The multitude did also betake themselves to feasting; which feasts and drink-offerings they celebrated by their tribes, and their families, and their neighborhoods, and still prayed God to grant that Vespasian, his sons, and all their posterity, might continue in the Roman government for a very long time, and that his dominion might be preserved from all opposition. 7.128. And when everybody entirely held their peace, he stood up, and covering the greatest part of his head with his cloak, he put up the accustomed solemn prayers; the like prayers did Titus put up also; 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. |
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68. Josephus Flavius, Jewish Antiquities, 1.58, 1.73, 1.96-1.98, 1.272-1.273, 1.304, 2.212, 3.7, 3.224-3.257, 3.310, 4.40, 4.50, 4.176-4.194, 4.199-4.301, 5.187, 5.236, 5.302, 6.19-6.28, 6.42, 7.154, 7.209, 7.294, 8.107-8.108, 8.111-8.117, 9.2, 9.268, 9.271, 10.12, 10.27, 10.64, 10.200, 10.202-10.203, 10.242, 11.1, 11.162, 11.231-11.232, 11.326, 12.104, 12.146, 13.304, 14.24, 14.65, 14.260, 16.163, 18.211, 20.105-20.112 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice and prayer •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33, 34, 35, 36, 45, 48, 53, 58, 62, 63, 107, 136, 152, 158, 159, 162, 217, 229, 244, 245, 268 | 1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.96. 7. But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity; 1.97. for that otherwise these last must be more miserable than the first, and that they must be condemned to a worse condition than the others, unless they be suffered to escape entirely; that is, if they be reserved for another deluge; while they must be afflicted with the terror and sight of the first deluge, and must also be destroyed by a second. 1.98. He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before. 1.272. So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, “O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings; 1.273. do thou therefore confirm these thy promises, and do not overlook me, because of my present weak condition, on account of which I most earnestly pray to thee. Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends.” 1.304. and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving. 2.212. Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said further, that he did not forget their piety towards him, and would always reward them for it, as he had formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude. 3.7. And when God had granted him that favor, he took the top of a stick that lay down at his feet, and divided it in the middle, and made the section lengthways. He then let it down into the well, and persuaded the Hebrews that God had hearkened to his prayers, and had promised to render the water such as they desired it to be, in case they would be subservient to him in what he should enjoin them to do, and this not after a remiss or negligent manner. 3.224. 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways. 3.225. In the one case, what is slain is burnt, as a whole burnt-offering, whence that name is given to it; but the other is a thank-offering, and is designed for feasting those that sacrifice. I will speak of the former. 3.226. Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar; 3.227. they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering. 3.228. 2. But those that offer thank-offerings do indeed sacrifice the same creatures, but such as are unblemished, and above a year old; however, they may take either males or females. They also sprinkle the altar with their blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together with the rump of the lamb; 3.229. then, giving the breast and the right shoulder to the priests, the offerers feast upon the remainder of the flesh for two days; and what remains they burn. 3.230. 3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices. 3.231. But if a person fall into sin by ignorance, he offers an ewe lamb, or a female kid of the goats, of the same age; and the priests sprinkle the blood at the altar, not after the former manner, but at the corners of it. They also bring the kidneys and the rest of the fat, together with the lobe of the liver, to the altar, while the priests bear away the hides and the flesh, and spend it in the holy place, on the same day; for the law does not permit them to leave of it until the morning. 3.232. But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day. And if the rulers offer sacrifices for their sins, they bring the same oblations that private men do; only they so far differ, that they are to bring for sacrifices a bull or a kid of the goats, both males. 3.233. 4. Now the law requires, both in private and public sacrifices, that the finest flour be also brought; for a lamb the measure of one tenth deal,—for a ram two,—and for a bull three. This they consecrate upon the altar, when it is mingled with oil; 3.234. for oil is also brought by those that sacrifice; for a bull the half of an hin, and for a ram the third part of the same measure, and one quarter of it for a lamb. This hin is an ancient Hebrew measure, and is equivalent to two Athenian choas (or congiuses). They bring the same quantity of oil which they do of wine, and they pour the wine about the altar; 3.235. but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt. 3.236. Now the law forbids us to sacrifice any animal at the same time with its dam; and, in other cases, not till the eighth day after its birth. Other sacrifices there are also appointed for escaping distempers, or for other occasions, in which meat-offerings are consumed, together with the animals that are sacrificed; of which it is not lawful to leave any part till the next day, only the priests are to take their own share. 3.237. 1. The law requires, that out of the public expenses a lamb of the first year be killed every day, at the beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and sacrifice them in the same manner. 3.238. At the new moon, they both perform the daily sacrifices, and slay two bulls, with seven lambs of the first year, and a kid of the goats also, for the expiation of sins; that is, if they have sinned through ignorance. 3.239. 2. But on the seventh month, which the Macedonians call Hyperberetaeus, they make an addition to those already mentioned, and sacrifice a bull, a ram, and seven lambs, and a kid of the goats, for sins. 3.240. 3. On the tenth day of the same lunar month, they fast till the evening; and this day they sacrifice a bull, and two rams, and seven lambs, and a kid of the goats, for sins. 3.241. And, besides these, they bring two kids of the goats; the one of which is sent alive out of the limits of the camp into the wilderness for the scapegoat, and to be an expiation for the sins of the whole multitude; but the other is brought into a place of great cleanness, within the limits of the camp, and is there burnt, with its skin, without any sort of cleansing. 3.242. With this goat was burnt a bull, not brought by the people, but by the high priest, at his own charges; which, when it was slain, he brought of the blood into the holy place, together with the blood of the kid of the goats, and sprinkled the ceiling with his finger seven times, 3.243. as also its pavement, and again as often toward the most holy place, and about the golden altar: he also at last brings it into the open court, and sprinkles it about the great altar. Besides this, they set the extremities, and the kidneys, and the fat, with the lobe of the liver, upon the altar. The high priest likewise presents a ram to God as a burnt-offering. 3.244. 4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; 3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 3.246. That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. 3.247. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles. 3.248. 5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. 3.249. The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. 3.250. But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following: 3.251. They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God. 3.252. 6. When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs; 3.253. and when they have only presented them to God, they are made ready for supper for the priests; nor is it permitted to leave any thing of them till the day following. They also slay three bullocks for a burnt-offering, and two rams; and fourteen lambs, with two kids of the goats, for sins; 3.254. nor is there anyone of the festivals but in it they offer burnt-offerings; they also allow themselves to rest on every one of them. Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely, and must slay sacrifices, in order to feast upon them. 3.255. 7. However, out of the common charges, baked bread (was set on the table of shew-bread), without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the Sabbath, but were brought into the holy place on the morning of the Sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; 3.256. where two golden cups full of frankincense were also set upon them, and there they remained till another Sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. 3.257. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them. 3.310. Thus did these two exhort them, and endeavor to pacify the rage they were in. But Moses and Aaron fell on the ground, and besought God, not for their own deliverance, but that he would put a stop to what the people were unwarily doing, and would bring their minds to a quiet temper, which were now disordered by their present passion. The cloud also did now appear, and stood over the tabernacle, and declared to them the presence of God to be there. 4.40. 2. But he came near, and lifted up his hands to heaven, and cried out with a loud voice, in order to be heard by the whole multitude, and said, “O Lord of the creatures that are in the heaven, in the earth, and in the sea; for thou art the most authentic witness to what I have done, that it has all been done by thy appointment, and that it was thou that affordedst us assistance when we attempted any thing, and showedst mercy on the Hebrews in all their distresses; do thou come now, and hear all that I say, 4.50. But if the calumnies they have raised against me be true, mayest thou preserve these men from every evil accident, and bring all that destruction on me which I have imprecated upon them. And when thou hast inflicted punishment on those that have endeavored to deal unjustly with this people, bestow upon them concord and peace. Save this multitude that follow thy commandments, and preserve them free from harm, and let them not partake of the punishment of those that have sinned; for thou knowest thyself it is not just, that for the wickedness of those men the whole body of the Israelites should suffer punishment.” 4.176. 1. When forty years were completed, within thirty days, Moses gathered the congregation together near Jordan, where the city Abila now stands, a place full of palm-trees; and all the people being come together, he spake thus to them:— 4.177. 2. “O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey; since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to be done beyond Jordan; 4.178. I thought it reasonable not to leave off my endeavors even now for your happiness, but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself, when you shall be in the fruition of great plenty and prosperity. 4.179. Come, therefore, let me suggest to you by what means you may be happy, and may leave an eternal prosperous possession thereof to your children after you, and then let me thus go out of the world; and I cannot but deserve to be believed by you, both on account of the great things I have already done for you, and because, when souls are about to leave the body, they speak with the sincerest freedom. 4.180. O children of Israel! there is but one source of happiness for all mankind, the favor of God for he alone is able to give good things to those that deserve them, and to deprive those of them that sin against him; towards whom, if you behave yourselves according to his will, and according to what I, who well understand his mind, do exhort you to, you will both be esteemed blessed, and will be admired by all men; and will never come into misfortunes, nor cease to be happy: you will then preserve the possession of the good things you already have, and will quickly obtain those that you are at present in want of,— 4.181. only do you be obedient to those whom God would have you to follow. Nor do you prefer any other constitution of government before the laws now given you; neither do you disregard that way of divine worship which you now have, nor change it for any other form: and if you do this, you will be the most courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your enemies; 4.182. for while God is present with you to assist you, it is to be expected that you will be able to despise the opposition of all mankind; and great rewards of virtue are proposed for you, if you preserve that virtue through your whole lives. Virtue itself is indeed the principal and the first reward, and after that it bestows abundance of others; 4.183. o that your exercise of virtue towards other men will make your own lives happy, and render you more glorious than foreigners can be, and procure you an undisputed reputation with posterity. These blessings you will be able to obtain, in case you hearken to and observe those laws which, by divine revelation, I have ordained for you; that is, in case you withal meditate upon the wisdom that is in them. 4.184. I am going from you myself, rejoicing in the good things you enjoy; and I recommend you to the wise conduct of your law, to the becoming order of your polity, and to the virtues of your commanders, who will take care of what is for your advantage. 4.185. And that God, who has been till now your Leader, and by whose goodwill I have myself been useful to you, will not put a period now to his providence over you, but as long as you desire to have him your Protector in your pursuits after virtue, so long will you enjoy his care over you. 4.186. Your high priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and suggest the best advices to you; by following which advices you will continue to be happy: to whom do you give ear without reluctance, as sensible that all such as know well how to be governed, will also know how to govern, if they be promoted to that authority themselves. 4.187. And do not you esteem liberty to consist in opposing such directions as your governors think fit to give you for your practice,—as at present indeed you place your liberty in nothing else but abusing your benefactors; which error if you can avoid for the time to come, your affairs will be in a better condition than they have hitherto been. 4.188. Nor do you ever indulge such a degree of passion in these matters, as you have oftentimes done when you have been very angry at me; for you know that I have been oftener in danger of death from you than from our enemies. 4.189. What I now put you in mind of, is not done in order to reproach you; for I do not think it proper, now I am going out of the world, to bring this to your remembrance, in order to leave you offended at me, since, at the time when I underwent those hardships from you, I was not angry at you; but I do it in order to make you wiser hereafter, and to teach you that this will be for your security; I mean, that you never be injurious to those that preside over you, even when you are become rich, as you will be to a great degree when you have passed over Jordan, and are in possession of the land of Canaan. 4.190. Since, when you shall have once proceeded so far by your wealth, as to a contempt and disregard of virtue, you will also forfeit the favor of God; and when you have made him your enemy, you will be beaten in war, and will have the land which you possess taken away again from you by your enemies, and this with great reproaches upon your conduct. You will be scattered over the whole world, and will, as slaves, entirely fill both sea and land; 4.191. and when once you have had the experience of what I now say, you will repent, and remember the laws you have broken, when it is too late. Whence I would advise you, if you intend to preserve these laws, to leave none of your enemies alive when you have conquered them, but to look upon it as for your advantage to destroy them all, lest, if you permit them to live, you taste of their manners, and thereby corrupt your own proper institutions. 4.192. I also do further exhort you, to overthrow their altars, and their groves, and whatsoever temples they have among them, and to burn all such, their nation, and their very memory with fire; for by this means alone the safety of your own happy constitution can be firmly secured to you. 4.193. And in order to prevent your ignorance of virtue, and the degeneracy of your nature into vice, I have also ordained you laws, by divine suggestion, and a form of government, which are so good, that if you regularly observe them, you will be esteemed of all men the most happy.” 4.194. 3. When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them. 4.199. 5. When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it, and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have a secure state of happiness. 4.200. Let there be then one city of the land of Canaan, and this situate in the most agreeable place for its goodness, and very eminent in itself, and let it be that which God shall choose for himself by prophetic revelation. Let there also be one temple therein, and one altar, not reared of hewn stones, but of such as you gather together at random; which stones, when they are whited over with mortar, will have a handsome appearance, and be beautiful to the sight. 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together, 4.204. for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.206. 9. You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in hunting, or in keeping of sheep, and thence sacrifice to God. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.208. 11. Let not any one of you wear a garment made of woolen and linen, for that is appointed to be for the priests alone. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.210. for it is a good thing that those laws should be engraven in their souls, and preserved in their memories, that so it may not be possible to blot them out; for by this means they will not be guilty of sin, when they cannot plead ignorance of what the laws have enjoined them. The laws also will have a greater authority among them, as foretelling what they will suffer if they break them; and imprinting in their souls by this hearing what they command them to do, 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.214. 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi. 4.215. Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.216. Let those that judge be permitted to determine according as they think to be right, unless any one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should esteem what is right before all other things, 4.217. otherwise God will by that means be despised, and esteemed inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of God. He therefore that gratifies those in great dignity, supposes them more potent than God himself. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. 4.220. 16. If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; 4.221. then let the magistrates of the nearest city thereto purchase a heifer, and bring it to a valley, and to a place therein where there is no land ploughed or trees planted, and let them cut the sinews of the heifer; 4.222. then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike; 4.229. nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things. 4.230. Nor is any thing to be allowed, by imitation whereof any degree of subversion may creep into the constitution. Nor do the laws neglect small matters, but provide that even those may be managed after an unblamable manner. 4.231. 21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; 4.232. for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. 4.233. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. 4.234. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. 4.235. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God’s will, and this while the season is at the height, and is hastening away as it pleases God. 4.236. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; 4.237. for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it. 4.240. 22. Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. 4.241. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. 4.242. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them. 4.244. 23. Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man’s wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. 4.245. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. 4.246. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her. 4.247. If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. 4.248. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. 4.249. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; 4.250. for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father’s disposition of his estate, because his mother was not equally regarded by him. 4.251. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. 4.252. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 4.254. If a woman’s husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother’s name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. 4.255. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to hear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue, 4.256. That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. 4.257. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle, 4.258. that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. 4.259. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman. 4.260. 24. As to those young men that despise their parents, and do not pay them honor, but offer them affronts, either because they are ashamed of them or think themselves wiser than they,—in the first place, let their parents admonish them in words, (for they are by nature of authority sufficient for becoming their judges,) 4.261. and let them say thus to them:—That they cohabited together, not for the sake of pleasure, nor for the augmentation of their riches, by joining both their stocks together, but that they might have children to take care of them in their old age, and might by them have what they then should want. And say further to him, “That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy instruction in what was most excellent. 4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.263. Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment. 4.264. But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night. 4.265. And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires. 4.266. 25. Let no one lend to any one of the Hebrews upon usury, neither usury of what is eaten or what is drunken, for it is not just to make advantage of the misfortunes of one of thy own countrymen; but when thou hast been assistant to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 4.267. 26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, (I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,) let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. 4.268. But if they be without shame, and do not restore it, let not the lender go to the borrower’s house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law. 4.269. And if he that gave the pledge be rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a covering in his sleep, God himself naturally showing mercy to the poor. 4.270. It is also not lawful to take a millstone, nor any utensil thereto belonging, for a pledge, that the debtor, may not be deprived of instruments to get their food withal, and lest they be undone by their necessity. 4.271. 27. Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless, although the man were only breaking in at the wall. 4.272. Let him that hath stolen cattle pay fourfold what is lost, excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay what mulct is laid upon him, be his servant to whom he was adjudged to pay it. 4.273. 28. If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a womanservant in his purchaser’s house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also. 4.274. 29. If any one find gold or silver on the road, let him inquire after him that lost it, and make proclamation of the place where he found it, and then restore it to him again, as not thinking it right to make his own profit by the loss of another. And the same rule is to be observed in cattle found to have wandered away into a lonely place. If the owner be not presently discovered, let him that is the finder keep it with himself, and appeal to God that he has not purloined what belongs to another. 4.275. 30. It is not lawful to pass by any beast that is in distress, when in a storm it is fallen down in the mire, but to endeavor to preserve it, as having a sympathy with it in its pain. 4.276. 31. It is also a duty to show the roads to those who do not know them, and not to esteem it a matter for sport, when we hinder others’ advantages, by setting them in a wrong way. /p 32. In like manner, let no one revile a person blind or dumb. 4.277. 33. If men strive together, and there be no instrument of iron, let him that is smitten be avenged immediately, by inflicting the same punishment on him that smote him: but if when he is carried home he lie sick many days, and then die, let him that smote him escape punishment; but if he that is smitten escape death, and yet be at great expense for his cure, the smiter shall pay for all that has been expended during the time of his sickness, and for all that he has paid the physician. 4.278. He that kicks a woman with child, so that the woman miscarry, let him pay a fine in money, as the judges shall determine, as having diminished the multitude by the destruction of what was in her womb; and let money also be given the woman’s husband by him that kicked her; but if she die of the stroke, let him also be put to death, the law judging it equitable that life should go for life. 4.279. 34. Let no one of the Israelites keep any poison that may cause death, or any other harm; but if he be caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon them for whom the poison was prepared. 4.280. 35. He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe. 4.281. 36. Let him that is the owner of an ox which pusheth with his horn, kill him: but if he pushes and gores any one in the thrashing-floor, let him be put to death by stoning, and let him not be thought fit for food: but if his owner be convicted as having known what his nature was, and hath not kept him up, let him also be put to death, as being the occasion of the ox’s having killed a man. 4.282. But if the ox have killed a man-servant, or a maid-servant, let him be stoned; and let the owner of the ox pay thirty shekels to the master of him that was slain; but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other and that which was killed, be sold, and let the owners of them divide their price between them. 4.283. 37. Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order to hinder any persons from drawing water, but that there may be no danger of falling into them. 4.284. But if any one’s beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing. 4.285. 38. Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing; and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and this where he cannot be convicted of it by any body; 4.286. for it is fit that a man’s own conscience, which knows what he hath, should in all cases oblige him to do well. Let this conscience be his witness, and make him always act so as may procure him commendation from others; but let him chiefly have regard to God, from whom no wicked man can lie concealed: 4.287. but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received. 4.288. After the same manner as in these trusts it is to be, if any one defraud those that undergo bodily labor for him. And let it be always remembered, that we are not to defraud a poor man of his wages, as being sensible that God has allotted these wages to him instead of land and other possessions; nay, this payment is not at all to be delayed, but to be made that very day, since God is not willing to deprive the laborer of the immediate use of what he hath labored for. 4.289. 39. You are not to punish children for the faults of their parents, but on account of their own virtue rather to vouchsafe them commiseration, because they were born of wicked parents, than hatred, because they were born of bad ones. Nor indeed ought we to impute the sin of children to their fathers, while young persons indulge themselves in many practices different from what they have been instructed in, and this by their proud refusal of such instruction. 4.290. 40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them; 4.291. for evident it is, that while their soul is become effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals. 4.292. 41. Let this be the constitution of your political laws in time of peace, and God will be so merciful as to preserve this excellent settlement free from disturbance: and may that time never come which may innovate any thing, and change it for the contrary. 4.293. But since it must needs happen that mankind fall into troubles and dangers, either undesignedly or intentionally, come let us make a few constitutions concerning them, that so being apprised beforehand what ought to be done, you may have salutary counsels ready when you want them, and may not then be obliged to go to seek what is to be done, and so be unprovided, and fall into dangerous circumstances. 4.294. May you be a laborious people, and exercise your souls in virtuous actions, and thereby possess and inherit the land without wars; while neither any foreigners make war upon it, and so afflict you, nor any internal sedition seize upon it, 4.295. whereby you may do things that are contrary to your fathers, and so lose the laws which they have established. And may you continue in the observation of those laws which God hath approved of, and hath delivered to you. Let all sort of warlike operations, whether they befall you now in your own time, or hereafter in the times of your posterity, be done out of your own borders: 4.296. but when you are about to go to war, send embassages and heralds to those who are your voluntary enemies, for it is a right thing to make use of words to them before you come to your weapons of war; and assure them thereby, that although you have a numerous army, with horses and weapons, and, above these, a God merciful to you, and ready to assist you, you do however desire them not to compel you to fight against them, nor to take from them what they have, which will indeed be our gain, but what they will have no reason to wish we should take to ourselves. 4.297. And if they hearken to you, it will be proper for you to keep peace with them; but if they trust in their own strength, as superior to yours, and will not do you justice, lead your army against them, making use of God as your supreme Commander, but ordaining for a lieutet under him one that is of the greatest courage among you; for these different commanders, besides their being an obstacle to actions that are to be done on the sudden, are a disadvantage to those that make use of them. 4.298. Lead an army pure, and of chosen men, composed of all such as have extraordinary strength of body and hardiness of soul; but do you send away the timorous part, lest they run away in the time of action, and so afford an advantage to your enemies. Do you also give leave to those that have lately built them houses, and have not yet lived in them a year’s time; and to those that have planted them vineyards, and have not yet been partakers of their fruits,—to continue in their own country; as well as those also who have betrothed, or lately married them wives, lest they have such an affection for these things that they be too sparing of their lives, and, by reserving themselves for these enjoyments, they become voluntary cowards, on account of their wives. 4.299. 42. When you have pitched your camp, take care that you do nothing that is cruel. And when you are engaged in a siege; and want timber for the making of warlike engines, do not you render the land naked by cutting down trees that bear fruit, but spare them, as considering that they were made for the benefit of men; and that if they could speak, they would have a just plea against you, because, though they are not occasions of the war, they are unjustly treated, and suffer in it, and would, if they were able, remove themselves into another land. 4.300. When you have beaten your enemies in battle, slay those that have fought against you; but preserve the others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you must entirely destroy them. 4.301. 43, Take care, especially in your battles, that no woman use the habit of a man, nor man the garment of a woman. 5.187. And when he had built him a royal palace at Jericho, he omitted no method whereby he might distress them; and indeed he reduced them to poverty for eighteen years. But when God had once taken pity of the Israelites, on account of their afflictions, and was moved to compassion by their supplications put up to him, he freed them from the hard usage they had met with under the Moabites. This liberty he procured for them in the following manner;— 5.236. o when silence was made, he said, That when the trees had a human voice, and there was an assembly of them gathered together, they desired that the fig-tree would rule over them; but when that tree refused so to do, because it was contented to enjoy that honor which belonged peculiarly to the fruit it bare, and not that which should be derived to it from abroad, the trees did not leave off their intentions to have a ruler, so they thought proper to make the offer of that honor to the vine; 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 6.19. 1. Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the blessings that accompanied the same. Accordingly he used such words to them as he thought were most likely to excite that inclination, and to persuade them to attempt it: 6.20. “O you Israelites,” said he, “to whom the Philistines are still grievous enemies, but to whom God begins to be gracious, it behooves you not only to be desirous of liberty, but to take the proper methods to obtain it. Nor are you to be contented with an inclination to get clear of your lords and masters, while you still do what will procure your continuance under them. 6.21. Be righteous then, and cast wickedness out of your souls, and by your worship supplicate the Divine Majesty with all your hearts, and persevere in the honor you pay to him; for if you act thus, you will enjoy prosperity; you will be freed from your slavery, and will get the victory over your enemies: which blessings it is not possible you should attain, either by weapons of war, or by the strength of your bodies, or by the multitude of your assistants; for God has not promised to grant these blessings by those means, but by being good and righteous men; and if you will be such, I will be security to you for the performance of God’s promises.” 6.22. When Samuel had said thus, the multitude applauded his discourse, and were pleased with his exhortation to them, and gave their consent to resign themselves up to do what was pleasing to God. So Samuel gathered them together to a certain city called Mizpeh, which, in the Hebrew tongue, signifies a watch-tower; there they drew water, and poured it out to God, and fasted all day, and betook themselves to their prayers. 6.23. 2. This their assembly did not escape the notice of the Philistines: so when they had learned that so large a company had met together, they fell upon the Hebrews with a great army and mighty forces, as hoping to assault them when they did not expect it, nor were prepared for it. 6.24. This thing affrighted the Hebrews, and put them into disorder and terror; so they came running to Samuel, and said that their souls were sunk by their fears, and by the former defeat they had received, and “that thence it was that we lay still, lest we should excite the power of our enemies against us. Now while thou hast brought us hither to offer up our prayers and sacrifices, and take oaths [to be obedient], our enemies are making an expedition against us, while we are naked and unarmed; wherefore we have no other hope of deliverance but that by thy means, and by the assistance God shall afford us upon thy prayers to him, we shall obtain deliverance from the Philistines.” 6.25. Hereupon Samuel bade them be of good cheer, and promised them that God would assist them; and taking a sucking lamb, he sacrificed it for the multitude, and besought God to hold his protecting hand over them when they should fight with the Philistines, and not to overlook them, nor suffer them to come under a second misfortune. Accordingly God hearkened to his prayers, and accepting their sacrifice with a gracious intention, and such as was disposed to assist them, he granted them victory and power over their enemies. 6.26. Now while the altar had the sacrifice of God upon it, and had not yet consumed it wholly by its sacred fire, the enemy’s army marched out of their camp, and was put in order of battle, and this in hope that they should be conquerors, since the Jews were caught in distressed circumstances, as neither having their weapons with them, nor being assembled there in order to fight. But things so fell out, that they would hardly have been credited though they had been foretold by anybody: 6.27. for, in the first place, God disturbed their enemies with an earthquake, and moved the ground under them to such a degree, that he caused it to tremble, and made them to shake, insomuch that by its trembling, he made some unable to keep their feet, and made them fall down, and by opening its chasms, he caused that others should be hurried down into them; after which he caused such a noise of thunder to come among them, and made fiery lightning shine so terribly round about them, that it was ready to burn their faces; and he so suddenly shook their weapons out of their hands, that he made them fly and return home naked. 6.28. So Samuel with the multitude pursued them to Bethcar, a place so called; and there he set up a stone as a boundary of their victory and their enemies’ flight, and called it the Stone of Power, as a signal of that power God had given them against their enemies. 6.42. and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved.” 7.154. 4. However, God sent a dangerous distemper upon the child that was born to David of the wife of Uriah, at which the king was troubled, and did not take any food for seven days, although his servants almost forced him to take it; but he clothed himself in a black garment, and fell down, and lay upon the ground in sackcloth, entrusting God for the recovery of the child, for he vehemently loved the child’s mother; 7.209. “Let us not,” said he, “bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least regard nor concern for this dog that raves at me: I submit myself to God, by whose permission this man treats me in such a wild manner; nor is it any wonder that I am obliged to undergo these abuses from him, while I experience the like from an impious son of my own; but perhaps God will have some commiseration upon us; if it be his will we shall overcome them.” 7.294. 1. After this, when the country was greatly afflicted with a famine, David besought God to have mercy on the people, and to discover to him what was the cause of it, and how a remedy might be found for that distemper. And when the prophets answered, that God would have the Gibeonites avenged whom Saul the king was so wicked as to betray to slaughter, and had not observed the oath which Joshua the general and the senate had sworn to them: 8.107. So these men were intent upon this thought. But Solomon rose up, (for he was sitting before,) and used such words to God as he thought agreeable to the divine nature to receive, and fit for him to give; for he said, “Thou hast an eternal house, O Lord, and such a one as thou hast created for thyself out of thine own works; we know it to be the heaven, and the air, and the earth, and the sea, which thou pervadest, nor art thou contained within their limits. 8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.” 8.111. 3. When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, “It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; 8.112. for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? which, as we have it from the air, so do we know that by that air it ascends upwards [towards thee]. I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy; 8.113. and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day. And I beseech thee for the time to come to afford us whatsoever thou, O God, hast power to bestow on such as thou dost esteem; and to augment our house for all ages, as thou hast promised to David my father to do, both in his lifetime and at his death, that our kingdom shall continue, and that his posterity should successively receive it to ten thousand generations. Do not thou therefore fail to give us these blessings, and to bestow on my children that virtue in which thou delightest. 8.114. And besides all this, I humbly beseech thee that thou wilt let some portion of thy Spirit come down and inhabit in this temple, that thou mayest appear to be with us upon earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from being destroyed by our enemies for ever, and to take care of it as thine own possession: 8.115. but if this people be found to have sinned, and be thereupon afflicted by thee with any plague, because of their sin, as with dearth or pestilence, or any other affliction which thou usest to inflict on those that transgress any of thy holy laws, and if they fly all of them to this temple, beseeching thee, and begging of time to deliver them, then do thou hear their prayers, as being within thine house, and have mercy upon them, and deliver them from their afflictions. 8.116. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer. 8.117. For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them.” 9.2. Whereupon the king betook himself to thanksgivings and sacrifices to God; after which he presently went over all that country which he ruled round about, and taught the people, as well the laws which God gave them by Moses, as that religious worship that was due to him. 9.268. 3. When these men were come, king Hezekiah went up into the temple, with the rulers and all the people, and offered for himself seven bulls, and as many rams, with seven lambs, and as many kids of the goats. The king also himself, and the rulers, laid their hands on the heads of the sacrifices, and permitted the priests to complete the sacred offices about them. 9.271. but as the feast of unleavened bread was now come, when they had offered that sacrifice which is called the passover, they after that offered other sacrifices for seven days. When the king had bestowed on the multitude, besides what they sanctified of themselves, two thousand bulls, and seven thousand other cattle, the same thing was done by the rulers; for they gave them a thousand bulls, and a thousand and forty other cattle. 10.12. He also sent some of his friends, and some of the priests, to the prophet Isaiah, and desired that he would pray to God, and offer sacrifices for their common deliverance, and so put up supplications to him, that he would have indignation at the expectations of their enemies, and have mercy upon his people. 10.27. Hereupon God had mercy upon him, and accepted of his supplication, because the trouble he was under at his supposed death was not because he was soon to leave the advantages he enjoyed in the kingdom, nor did he on that account pray that he might have a longer life afforded him, but in order to have sons, that might receive the government after him. And God sent Isaiah the prophet, and commanded him to inform Hezekiah, that within three days’ time he should get clear of his distemper, and should survive it fifteen years, and that he should have children also. 10.64. Accordingly, they gave their assent willingly, and undertook to do what the king had recommended to them. So they immediately offered sacrifices, and that after an acceptable manner, and besought God to be gracious and merciful to them. 10.200. Accordingly, God, out of pity to those that were in danger, and out of regard to the wisdom of Daniel, made known to him the dream and its interpretation, that so the king might understand by him its signification also. 10.202. So when he had with them returned thanks to God, who had commiserated their youth, when it was day he came to Arioch, and desired him to bring him to the king, because he would discover to him that dream which he had seen the night before. 10.203. 4. When Daniel was come in to the king, he excused himself first, that he did not pretend to be wiser than the other Chaldeans and magicians, when, upon their entire inability to discover his dream, he was undertaking to inform him of it; for this was not by his own skill, or on account of his having better cultivated his understanding than the rest; but he said, “God hath had pity upon us, when we were in danger of death, and when I prayed for the life of myself, and of those of my own nation, hath made manifest to me both the dream, and the interpretation thereof; 10.242. and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but upon God’s mercy to him, after many supplications and prayers; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; 11.1. 1. In the first year of the reign of Cyrus which was the seventieth from the day that our people were removed out of their own land into Babylon, God commiserated the captivity and calamity of these poor people, according as he had foretold to them by Jeremiah the prophet, before the destruction of the city, 11.162. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, “How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of all men?” 11.231. The same supplications did the multitude put up, and entreated that God would provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made supplication to God after the manner of her country, by casting herself down upon the earth, and putting on her mourning garments, 11.232. and bidding farewell to meat and drink, and all delicacies, for three days’ time; and she entreated God to have mercy upon her, and make her words appear persuasive to the king, and render her countece more beautiful than it was before, 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 12.104. When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” 13.304. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother, 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.65. And any one may hence learn how very great piety we exercise towards God, and the observance of his laws, since the priests were not at all hindered from their sacred ministrations by their fear during this siege, but did still twice a day, in the morning and about the ninth hour, offer their sacrifices on the altar; nor did they omit those sacrifices, if any melancholy accident happened by the stones that were thrown among them; 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 18.211. 9. But when Tiberius had given order to Euodus to bring the children to him the next day in the morning, he prayed to his country gods to show him a manifest signal which of those children should come to the government; being very desirous to leave it to his son’s son, but still depending upon what God should foreshow concerning them more than upon his own opinion and inclination; 20.105. 3. Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it was derived. 20.106. When that feast which is called the passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if perchance any such should begin; 20.107. and this was no more than what the former procurators of Judea did at such festivals. 20.108. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage, and made them cry out that this impious action was not done to reproach them, but God himself; nay, some of them reproached Cumanus, and pretended that the soldier was set on by him, 20.109. which, when Cumanus heard, he was also himself not a little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts, and not to raise a tumult at the festival. 20.110. But when he could not induce them to be quiet for they still went on in their reproaches to him, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; 20.111. but when the multitude saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a great number were pressed to death in those narrow passages; 20.112. nor indeed was the number fewer than twenty thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an affliction did the impudent obsceneness of a single soldier bring upon them. |
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69. Mishnah, Tamid, 4.1, 5.1, 7.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578| 4.1. "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: \n", 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", 7.3. "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:", | 4.1. "They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remt of the blood he poured out at the southern base of the altar.", 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", 7.3. "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.", |
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| 70. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578 |
| 71. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579 |
| 72. Anon., Mekhilta Derabbi Yishmael, 3.290 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579 |
| 73. Anon., Leviticus Rabba, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579 |
| 74. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 582 |
75. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 68b. לצפונה של ירושלים וחוץ לשלש מחנות ר' יוסי אומר אבית הדשן נשרפין,אמר רבא מאן תנא דפליג עליה דר' יוסי ר' אליעזר בן יעקב הוא דתניא (ויקרא ד, יב) אל שפך הדשן ישרף שיהא לשם דשן רבי אליעזר בן יעקב אומר שיהא מקומו משופך,אמר ליה אביי ודילמא במקומו משופך הוא דפליגי,ת"ר והשורף השורף מטמא בגדים ולא המצית את האור ולא המסדר את המערכה ואי זהו השורף זה המסייע בשעת שריפה,יכול אף משנעשו אפר מטמאין בגדים ת"ל אותם אותם מטמאין בגדים ולא משנעשו אפר מטמאין בגדים ר"א ברבי שמעון אומר הפר מטמא ניתך הבשר אינו מטמא בגדים,מאי בינייהו איכא בינייהו דשויה חרוכא, big strongמתני׳ /strong /big אמרו לו לכהן גדול הגיע שעיר למדבר ומניין היו יודעין שהגיע שעיר למדבר דירכאות היו עושין ומניפין בסודרין ויודעין שהגיע שעיר למדבר,אמר ר' יהודה והלא סימן גדול היה להם מירושלים ועד בית חדודו שלשה מילין הולכין מיל וחוזרין מיל ושוהין כדי מיל ויודעין שהגיע שעיר למדבר,ר' ישמעאל אומר והלא סימן אחר היה להם לשון של זהורית היה קשור על פתחו של היכל וכשהגיע שעיר למדבר היה הלשון מלבין שנאמר (ישעיהו א, יח) אם יהיו חטאיכם כשנים כשלג ילבינו, big strongגמ׳ /strong /big אמר אביי ש"מ בית חדודו במדבר קיימא והא קמ"ל דקסבר רבי יהודה כיון שהגיע שעיר למדבר נעשית מצותו, br br big strongהדרן עלך שני שעירי /strong /big br br,מתני׳ big strongבא /strong /big לו כהן גדול לקרות אם רצה לקרות בבגדי בוץ קורא ואם לאו קורא באצטלית לבן משלו,חזן הכנסת נוטל ספר תורה ונותנו לראש הכנסת וראש הכנסת נותנו לסגן והסגן נותנו לכהן גדול וכהן גדול עומד ומקבל וקורא אחרי מות ואך בעשור וגולל ספר תורה ומניחו בחיקו ואומר יותר ממה שקראתי לפניכם כתוב כאן (במדבר כט, ז) ובעשור שבחומש הפקודים קורא על פה,ומברך עליה שמונה ברכות על התורה ועל העבודה ועל ההודאה ועל מחילת העון ועל המקדש בפני עצמו ועל ישראל בפני עצמן ועל ירושלים בפני עצמה ועל הכהנים בפני עצמן ועל שאר התפלה,הרואה כהן גדול כשהוא קורא אינו רואה פר ושעיר הנשרפין והרואה פר ושעיר הנשרפין אינו רואה כ"ג כשהוא קורא ולא מפני שאינו רשאי אלא שהיתה דרך רחוקה ומלאכת שניהן שוה כאחת, big strongגמ׳ /strong /big מדקתני באצטלית לבן משלו מכלל דקריאה לאו עבודה היא,וקתני אם רצה לקרות בבגדי בוץ קורא שמעת מינה בגדי כהונה ניתנו ליהנות בהן דילמא שאני קריאה דצורך עבודה היא,דאיבעיא לן בגדי כהונה ניתנו ליהנות בהן או לא ניתנו ליהנות בהן,ת"ש לא היו ישנים בבגדי קודש שינה הוא דלא הא מיכל אכלי דילמא שאני אכילה דצורך עבודה היא כדתניא (שמות כט, לג) ואכלו אותם אשר כופר בהם מלמד שהכהנים אוכלים ובעלים מתכפרין,שינה הוא דלא הא הלוכי מהלכי בדין הוא דהלוכי נמי לא | 68b. b North of Jerusalem, and outside of three camps. Rabbi Yosei says: They are burned in the place of the ashes. /b , b Rava said: Who is /b the b i tanna /i who disagrees with Rabbi Yosei /b on this issue? b It is Rabbi Eliezer ben Ya’akov, as it was taught /b in a i baraita /i with regard to the verse: b “Where the ashes are poured out [ i shefekh hadeshen /i ] shall it be burned” /b (Leviticus 4:12), which means b that there shall /b already b be ash there /b in that place, so that it is known as the ash heap even before this animal is burned there. b Rabbi Eliezer ben Ya’akov says: /b This verse indicates b that its place should be slanted [ i meshupakh /i ] /b so that ash that is deposited there will roll downhill. Rava understood that whereas Rabbi Yosei requires that there already be ash present when the bull is burned, Rabbi Eliezer ben Ya’akov does not., b Abaye said to him: /b There is no proof from here, as b perhaps they disagree /b only b about whether the place must be slanted. /b Rabbi Eliezer ben Ya’akov may agree there should be ash there to begin with, but he adds that the place must also be slanted. Therefore, there is no proof to support Rava’s statement., b The Sages taught: /b It states: b “And he who burns /b them shall wash his garments” (Leviticus 16:28), to indicate that only the b garments /b of the one b who burns /b the bull and goat of Yom Kippur b are rendered impure, but not /b the garments of the one b who kindles the fire, and not /b the garments of the one b who arranges the pile /b of wood. b And who is the one who burns? It is the one who assists at the /b actual b time of burning. /b ,One b might /b have thought that b garments would be rendered impure even /b after the bull and goat have b become ash. /b Therefore, b the verse states: Them, /b to indicate that b they /b themselves, the bull and goat of Yom Kippur, b render garments impure, but they do not render garments impure once they become ash. Rabbi Elazar, son of Rabbi Shimon, says: The bull causes ritual impurity /b before it is burned, but once b the flesh is burned it no longer renders garments impure. /b ,The Gemara asks: b What is /b the practical difference b between the /b opinion of the first i tanna /i and the opinion of Rabbi Elazar, son of Rabbi Shimon? The Gemara answers: b There is /b a difference b between them when he turned it into a charred /b mass and the form of the animal has already become distorted but has not actually become ash. According to Rabbi Elazar, son of Rabbi Shimon, it no longer causes impurity., strong MISHNA: /strong b They said to the High Priest: The goat has reached the wilderness. And how did they know /b in the Temple b that the goat reached the wilderness? They would build platforms [ i dirkaot /i ] /b all along the way and people would stand on them b and wave scarves [ i sudarin /i ] /b to signal when the goat arrived. b And /b therefore b they knew that the goat reached the wilderness. /b , b Rabbi Yehuda said: /b Why did they need these platforms? b Didn’t they /b already b have a reliable indicator? From Jerusalem to Beit Ḥiddudo, /b the edge of the wilderness, where the mitzva of dispatching the goat was performed, was a distance of b three i mil /i . /b Since the nobles of Jerusalem b walked a i mil /i /b to escort the dispatcher b and returned a i mil /i , and waited /b the time b equivalent /b to the time it takes to walk b a i mil /i , they knew that the goat reached the wilderness. /b There was no need for the platforms., b Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when /b the b goat reached the wilderness /b and the mitzva was fulfilled b the strip would turn white, as it is stated: “Though your sins be as scarlet, they will become white as snow” /b (Isaiah 1:18)., strong GEMARA: /strong b Abaye said: Learn from this /b that b Beit Ḥiddudo is located in the wilderness, and this /b comes to b teach us that Rabbi Yehuda holds that once the goat has reached the wilderness, its mitzva is complete /b even before it is pushed off the cliff, and there is no need to wait any longer.,, strong MISHNA: /strong b The High Priest came to read /b the Torah. b If he wished to read /b the Torah while still dressed b in /b the b fine linen garments, /b i.e., the priestly vestments he wore during the previous service, b he /b may b read /b wearing them; b and if not he /b is permitted to b read in a white robe of his own, /b which is not a priestly vestment., b The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue /b that stood on the Temple Mount; b and the head of the synagogue gives it to the deputy /b High Priest, b and the Deputy gives it to the High Priest, and the High Priest stands and receives /b the scroll from his hands. b And he reads /b from the scroll the Torah portion beginning with the verse: b “After the death” /b (Leviticus 16:1) b and /b the portion beginning with the verse: b “But on the tenth” /b (Leviticus 23:26), b and furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here. /b The Torah portion beginning with the verse: b “And on the tenth,” from the book of Numbers /b (29:7), b he /b then b reads by heart. /b , b And he recites after /b the reading the following b eight blessings: /b br b Concerning the Torah: /b Who has given us the Torah of truth; br b and concerning the /b Temple b service: /b Find favor in Your people Israel and accept the service in Your most holy House... for You alone do we serve with reverence; br b and concerning thanksgiving: /b We give thanks to You; br b and concerning pardon of iniquity: /b Pardon our iniquities on this Yom Kippur; br b and concerning the Temple in and of itself, /b which concludes: Blessed…Who chose the Temple; br b and concerning the Jewish People in and of itself, /b which concludes: Blessed…Who chose Israel; br b and concerning Jerusalem in and of itself, /b which concludes: Blessed…Who chose Jerusalem; br b and concerning the priests in and of themselves, /b which concludes: Blessed…Who chose the priests; br b and concerning the rest of the prayer, /b which concludes: Blessed…Who listens to prayer.,The Mishna comments: b One who sees the High Priest reading /b the Torah b does not see the bull and goat that are burned; and one who sees the bull and goat that are burned does not see the High Priest reading /b the Torah. The Mishna explains: b And /b this is b not due to /b the fact b that one is not permitted /b to see both, b but because there was a distant path /b between them, b and /b the b performance of both of them /b is undertaken b simultaneously. /b , strong GEMARA: /strong b From /b the fact b that it is taught /b in the mishna that the High Priest is permitted to read b in a white robe of his own, /b one may derive b by inference /b that the b reading /b of the Torah b is not /b classified as b a service, /b which would have required that he wear priestly vestments., b But /b the mishna also b teaches: If he wished to read /b the Torah while still dressed b in /b the b fine linen garments, he /b may b read /b wearing them. This is true even though they are consecrated as priestly vestments and the reading of the Torah is not a sacred service. Therefore, the Gemara suggests: b Learn from this /b that b it is permitted to derive benefit from priestly vestments, /b i.e., even when not engaged in performing a service, a priest may derive benefit from the priestly vestments, for example, by wearing them for his own needs. If so, this would settle a long-standing unresolved dilemma concerning this issue. The Gemara rejects this suggestion: A proof may not be adduced from here because b perhaps reading /b from the Torah b is different, /b since b it is for the purpose of /b the b service; /b therefore, even though it is not a true service in its own right, it is nevertheless permitted for the High Priest to continue wearing the priestly vestments., b As the dilemma was raised before us: Is it permitted to derive benefit from priestly vestments, or is it not permitted to derive benefit from priestly vestments? /b , b Come /b and b hear /b a resolution to this dilemma based on a mishna: The priests b would not sleep in /b the b sacred vestments /b out of concern they might pass wind while sleeping. One may infer: b It is /b specifically b sleep which is not /b permitted, b but they may eat /b while wearing the priestly vestments, even though eating is not a service. This should prove that it is permitted to derive personal benefit from wearing priestly vestments. The Gemara rejects this proof: A proof may not be adduced from here because b perhaps eating is different, /b since b it is for the purpose of /b the Temple b service. As it was taught /b in a i baraita /i that the verse states: b “And they shall eat those things with which atonement was made” /b (Exodus 29:33), which b teaches that the priests eat /b the meat of the offerings b and the owners /b of those offerings thereby b achieve atonement. /b ,The Gemara suggests making a different inference from that mishna cited above: One may infer that b it is /b specifically b sleep which is not /b permitted, b but they may walk /b while wearing the sacred vestments even when not engaged in a service. This should prove that it is permitted to derive benefit from wearing priestly vestments. The Gemara rejects this proof: It is incorrect to make this inference since b by right /b the mishna should have stated that b walking /b in priestly vestments b is also not /b permitted. |
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76. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 24b. בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא | 24b. b was /b connected to the order b of i Nezikin /i , /b while they were largely unfamiliar with the rest of the Mishna, b and we learn /b all b six orders /b of the Mishna. b And when Rav Yehuda reached /b tractate b i Uktzin /i , /b which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the i halakha /i that b a woman who pickles a vegetable in a pot, /b etc. ( i Teharot /i 2:1), b and some say /b that when he reached the i halakha /i that b olives that are pickled with their leaves are ritually pure, /b etc., as they are no longer considered part of the fruit ( i Uktzin /i 2:1), b he would say: /b Those are b the disputes between Rav and Shmuel that we see here. /b He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel., b And we, /b in contrast, b learn /b tractate b i Uktzin /i in thirteen i yeshivot /i , while, /b with regard to miracles, after declaring a fast to pray for a drought to end, b when Rav Yehuda would remove one of his shoes /b as a sign of distress, b the rain would /b immediately b come, /b before he could remove his second shoe. b And /b yet b we cry out all day and no one notices us. /b Rabba continued: b If /b the difference between the generations is b due to /b inappropriate b deeds, if there is /b anyone b who has seen me do anything /b improper, b let him say /b so. I am not at fault, b but what can the great /b leaders b of the generation do when their generation is not worthy, /b and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. b Rav Yehuda saw two people wasting bread, /b throwing it back and forth. b He said: I /b can b learn from /b the fact that people are acting like b this /b that b there is plenty in the world. He cast his eyes /b angrily upon the world, b and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of /b Rav Yehuda: b The Master, who is frequently present /b before Rav Yehuda, should b persuade him to leave by way of the door nearest the market, /b so that he will see the terrible effects of the famine. Rav Kahana b persuaded /b Rav Yehuda, b and he went out to the market, /b where b he saw a crowd. /b , b He said to them: What is this /b gathering? b They said to him: /b We are standing b by a container [ i kuspa /i ] of dates that is for sale. He said: /b If so many people are crowding around to purchase a single container of dates, b I /b can b learn from this /b that there is b a famine in the world. He said to his attendant: /b I want to fast over this; b remove my shoes /b as a sign of distress. b He removed one of his shoes and rain came. When he began to take off the other /b shoe, b Elijah came and said to him: The Holy One, Blessed be He, said: If you remove /b your b other /b shoe, b I will destroy the /b entire b world /b so that you will not be further distressed., b Rav Mari, son of Shmuel’s daughter, said: /b At that moment, b I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships /b with it, b and it became fine flour. Everyone came to buy /b this flour, but b I said to them: Do not purchase this /b flour, b as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, /b and you may purchase that produce.,§ The Gemara relates another story. b Rava happened /b to come b to /b the city of b Hagrunya. He decreed a fast, but rain did not come. He said to /b the local residents: b Everyone, continue your fast /b and do not eat tonight. b The next morning he said to them: Whoever had a dream last night, let him say /b it. b Rabbi Elazar of Hagronya said to them: /b The following b was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. /b Rava b said: I /b can b learn from this /b that b it is a favorable time to pray for mercy. He prayed for mercy and rain came. /b ,The Gemara relates another story that deals with prayer for rain. There was b a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged /b the man b and he died /b as a result. When this b matter was heard /b in b the house of /b the Persian b King Shapur, he wanted to punish Rava /b for imposing the death penalty, as he thought, without the king’s permission. b Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere /b and quarrel b with the Jews, as whatever they request from /b God, b their Master, He gives them. /b , b He said to her: What is this /b that He grants them? She replied: b They pray for mercy and rain comes. He said to her: /b This does not prove that God hears their prayers, b as that /b occurs merely b because it is the time for rain, /b and it just so happens that rain falls after they pray. b Rather, /b if you want to prove that God answers the prayers of the Jews, b let them pray for mercy now, in /b the summer b season of Tammuz, and let rain come. /b Ifra Hormiz b sent /b a message b to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come. /b , b He said before /b God: b Master of the Universe, /b it is written: b “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” /b (Psalms 44:2), b but we have not seen it with our /b own b eyes. /b As soon as he said this, b rain came until the gutters of Meḥoza /b overflowed and b poured into the Tigris /b River. Rava’s b father came /b and b appeared to him in a dream and said to him: Is there /b anyone b who troubles Heaven so much /b to ask for rain out of its season? In his dream, his father further b said to him: Change your place /b of rest at night. b He changed his place, and the next day he found that his bed had been slashed by knives. /b ,The Gemara relates: b Rav Pappa decreed a fast, but rain did not come. His heart became weak /b from hunger, so b he swallowed [ i seraf /i ] a bowl [ i pinka /i ] of porridge, and prayed for mercy, but rain /b still b did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. /b He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was b embarrassed and grew upset, and rain came. /b ,The Gemara tells another story about prayer for rain. b Rabbi Ḥanina ben Dosa was traveling along a road /b when b it /b began b to rain. He said before /b God: b Master of the Universe, the entire world is comfortable, /b because they needed rain, b but Ḥanina is suffering, /b as he is getting wet. b The rain ceased. When he arrived at his home, he said before /b God: b Master of the Universe, the entire world is suffering /b that the rain stopped, b and Ḥanina is comfortable? The rain /b began to b come /b again., b Rav Yosef said, /b in reaction to this story: b What effect does the prayer of the High Priest have against /b that of b Rabbi Ḥanina ben Dosa? As we learned /b in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest b would recite a brief prayer in the outer chamber. /b The Gemara asks: b What /b would b he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda /b that this was his prayer: b May it be Your will, Lord our God, that this year shall be rainy and hot. /b The Gemara expresses surprise at this request: b Is heat a good /b matter? b On the contrary, it is unfavorable. /b Why should he request that the year be hot?, b Rather, /b say that he recited the following: b If /b the upcoming year is b hot, may it /b also b be rainy and moist /b with dew, lest the heat harm the crops. The High Priest would also pray: b And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded /b the wording of this prayer: b May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. /b Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. b Rav Yehuda said /b that b Rav said: Each and every day a Divine Voice emerges /b from Mount Horeb b and says: The entire world is sustained by /b the merit of b My son Ḥanina /b ben Dosa, b and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b a very small amount of inferior food, b is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b The Gemara relates: Rabbi Ḥanina ben Dosa’s b wife would heat the oven every Shabbat eve and create /b a great amount of b smoke, /b |
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77. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 577| 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה | 26b. On a similar note, b the Sages taught /b in a i baraita /i : b One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in /b the evening prayer b two /b i Amida /i prayers b on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday /b i Amida /i prayers in the evening prayer b at the conclusion of Shabbat. He recites i havdala /i [ /b the prayer of b distinction] /b between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the i Amida, /i which is: Who graciously grants knowledge, b in the first /b prayer, as it is the actual evening prayer, b but he does not recite i havdala /i in the second /b prayer, which is in place of the afternoon prayer. Moreover, b if he recited i havdala /i in the second /b prayer b and did not recite i havdala /i in the first, the second prayer fulfilled his /b obligation, the b first one did not fulfill his /b obligation.,The Gemara comments: b Is that to say /b that b since he did not recite i havdala /i in the first /b prayer, he is b as one who did not pray and we require him to return /b to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite i havdala /i in the prayer must repeat that prayer.,The Gemara b raises a contradiction /b to the above conclusion from the i Tosefta /i : b One who erred and did not mention the might of the rains: /b He makes the wind blow and rain fall b in /b the second blessing of the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine, independent of his prayer. This contradiction was not resolved and remains b difficult. /b ,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. b It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: /b The practice of praying three times daily is ancient, albeit not in its present form; b prayers were instituted by the Patriarchs. /b However, b Rabbi Yehoshua ben Levi said /b that the b prayers were instituted based on the daily offerings /b sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, and it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi. /b The Gemara elaborates: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated /b when Abraham came to look out over Sodom the day after he had prayed on its behalf: b “And Abraham rose early in the morning to the place where he had stood /b before the Lord” (Genesis 19:27), b and /b from the context as well as the language utilized in the verse, the verb b standing /b means b nothing other than prayer, /b as this language is used to describe Pinehas’ prayer after the plague, b as it is stated: “And Pinehas stood up and prayed /b and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., b Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ i lasuaḥ /i ] in the field toward evening” /b (Genesis 24:63), b and conversation /b means b nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ i siḥo /i ] before the Lord” /b (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., b Jacob instituted the evening prayer, as it is stated: “And he encountered [ i vayifga /i ] the place and he slept there /b for the sun had set” (Genesis 28:11). The word b encounter /b means b nothing other than prayer, as it is stated /b when God spoke to Jeremiah: b “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ i tifga /i ] Me /b for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., b And it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi /b that the laws of prayer are based on the laws of the daily offerings: b Why did /b the Rabbis b say /b that b the morning prayer /b may be recited b until noon? Because, /b although the b daily morning offering /b is typically brought early in the morning, it may be b sacrificed until noon. And Rabbi Yehuda says: /b My opinion, that the morning prayer may be recited b until four hours /b into the day, is b because the daily morning offering is sacrificed until four hours. /b , b And why did /b the Rabbis b say /b that b the afternoon prayer /b may be recited b until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says /b that b the afternoon prayer /b may be recited only b until the midpoint of the afternoon because, /b according to his opinion, b the daily afternoon offering is sacrificed until the midpoint of the afternoon. /b , b And why did they say /b that b the evening prayer is not fixed? Because /b the burning of the b limbs and fats /b of the offerings that were b not consumed /b by the fire on the altar b until the evening. /b They remained on the altar and were b offered continuously /b throughout b the entire night. /b , b And why did /b the Rabbis b say /b that b the additional prayer /b may be recited b all day? Because the additional offering is brought /b throughout b the entire day. /b However, b Rabbi Yehuda says /b that b the additional prayer /b may be recited b until the seventh hour /b of the day, b because the additional offering is sacrificed until the seventh hour. /b ,The i baraita /i continues and states that there are two times for the afternoon prayer. Greater, earlier i minḥa /i [ i minḥa gedola /i ] and lesser, later i minḥa /i [ i minḥa ketana /i ]. The Gemara clarifies the difference between them: b Which is i minḥa gedola /i ? From six-and-a-half hours /b after sunrise b and on, /b which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. b Which is i minḥa ketana /i ? From nine-and-a-half hours and on, /b which is the standard time that the daily afternoon offering is sacrificed.,On that note, b a dilemma was raised before them: Rabbi Yehuda, /b who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does b he say the midpoint of the first i minḥa /i , /b i minḥa gedola /i ? b Or, /b does b he say the midpoint of the last i minḥa /i ? Come and hear /b an explicit resolution to this dilemma: b As it was taught /b in a i baraita /i , b Rabbi Yehuda says: They said the midpoint of the last i minḥa /i , and that is eleven hours minus a quarter /b of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this i baraita /i the i halakhot /i of prayer are based on the Temple offerings. The Gemara suggests: b Let us say that this is a conclusive refutation of /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who held that the forefathers instituted the prayers. b Rabbi Yosei, son of Rabbi Ḥanina, /b could have b said to you: Actually, I will say to you /b that b the Patriarchs instituted the prayers and the Sages based /b the times and characteristics of prayer b on the Temple offerings, /b even though they do not stem from the same source. b As, if you do not say so, /b that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, b then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? /b It is not one of the prayers instituted by the forefathers. b Rather, /b even according to Rabbi Yosei, son of Rabbi Ḥanina, b the prayers were instituted by the Patriarchs and the Sages based them /b on the laws of the b offerings. /b ,We learned in the mishna that b Rabbi Yehuda says: /b The morning prayer may be recited b until four hours /b of the day. b A dilemma was raised before /b the yeshiva students: When Rabbi Yehuda says b until, /b does he mean b until and including /b the fourth hour, b or, perhaps /b when he says b “until” /b he means b until and not including, /b in which case one may not pray during the fourth hour? b Come and hear /b a resolution to this dilemma based on the mishna. b Rabbi Yehuda says: /b The afternoon prayer may be recited only b until the midpoint of the afternoon. /b Now, b granted, if you say /b that b until /b means b until and not including, then there is /b a difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis. However, if you say /b that b until /b means b until and including, /b then the opinion of b Rabbi Yehuda /b |
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78. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579| 50a. ואי מייתי במקודשת איפסילו להו בלינה חזקיה אמר כלי שרת אין מקדשין אלא מדעת וגזירה שמא יאמרו לדעת נתקדשו,א"ר ינאי א"ר זירא אפילו תימא יש שיעור למים וכלי שרת אין מקדשין אלא מדעת וגזירה שמא יאמרו לקידוש ידים ורגלים מלאן:,נשפכה או נתגלתה כו': ואמאי ליעביר במסננת לימא מתני' דלא כר' נחמיה דתניא מסננת יש בו משום גילוי אמר רבי נחמיה אימתי בזמן שהתחתונה מגולה אבל בזמן שהתחתונה מכוסה אע"פ שהעליונה מגולה אין בה משום גילוי מפני שארס נחש דומה לספוג צף ועומד במקומו,אפילו תימא רבי נחמיה אימר דאמר ר' נחמיה להדיוט אבל לגבוה מי אמר ולית ליה לרבי נחמיה (מלאכי א, ח) הקריבהו נא לפחתך הירצך או הישא פניך אמר ה' צבאות:, br br big strongהדרן עלך לולב וערבה: /strong /big br br,מתני׳ big strongהחליל /strong /big חמשה וששה זהו החליל של בית השואבה שאינו דוחה לא את השבת ולא את יום טוב: | 50a. b And if he brings /b the water b in a consecrated /b barrel, the water b will become disqualified /b for use in the libation b by remaining overnight, /b just as all consecrated items, e.g., offerings, are rendered unfit after remaining overnight. b Ḥizkiya said: Temple vessels consecrate only with /b specific b intent. /b Therefore, in theory, one could bring water to the Temple in a consecrated vessel, provided he has no intent to consecrate it. b And /b the reason one may not do so is due to b a /b rabbinic b decree lest /b people b say, /b upon seeing the water poured in the morning, that the water b was intentionally consecrated. /b In that case, they might draw the mistaken conclusion that remaining overnight does not disqualify liquids for use in libations., b Rabbi Yannai said /b that b Rabbi Zeira said: Even /b if b you say that there is a /b requisite b measure for the water /b to be poured for libation and no more than three i log /i can be consecrated, b and /b that b Temple vessels consecrate only with intent, /b here there is a rabbinic b decree lest they say /b the barrel b was filled /b with water b for sanctifying the hands and the feet /b of the priest, for which there is no measure. Then, when they see the water poured in the morning, they will draw the mistaken conclusion that remaining overnight does not disqualify liquids for use in libations.,§ The mishna continues: b If /b the water in the barrel b spilled or was exposed /b overnight, the water is disqualified. The Gemara asks: b Why /b is the water disqualified? b Let him pass it through a strainer, /b eliminating the poison. b Let us say that the mishna is not in accordance with /b the opinion of b Rabbi Neḥemya, as it was taught /b in a i baraita /i : A vessel covered b with a strainer is subject to /b the i halakha /i of b exposure /b if the vessel is left unsupervised. b Rabbi Neḥemya said: When /b is this so? It is b when the lower vessel, /b in which the liquid collects after passing through the strainer, b is exposed. However, if the lower vessel is covered, even if the upper vessel is exposed, /b it b is not subject to /b the i halakha /i of b exposure, because the poison of a snake is like a sponge /b in that b it floats and stays in place. /b ,The Gemara answers: b Even /b if b you say /b it is in accordance with the opinion of b Rabbi Neḥemya, say that Rabbi Neḥemya said /b his opinion permitting strained water b for a common /b person. b However, did he /b actually b say /b that strained water is permitted even to be sacrificed b to God? /b Even if it is possible to render this water potable, it is certainly not of the select quality that would render it eligible for use in the Temple service. b Isn’t Rabbi Neḥemya of /b the opinion that it is inappropriate to sacrifice on the altar any item that one would not give to someone of prominent stature? As it is stated: “And when you offer the blind for sacrifice, it is no evil; and when you offer the lame and sick, it is no evil. b Present it now unto your governor; will he be pleased with you or will he accept your person, says the Lord of hosts” /b (Malachi 1:8).,, strong MISHNA: /strong b The flute /b is played on the festival of i Sukkot /i for b five /b or b six /b days. b This is the flute of the Place of the Drawing /b of the Water, b whose /b playing b overrides neither Shabbat nor /b the b Festival. /b Therefore, if the first Festival day occurred on Shabbat, they would play the flute for six days that year. However, if Shabbat coincided with one of the intermediate days of the Festival, they would play the flute for only five days. |
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| 79. Diogenes, Fragments, 343, 342 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101 |
80. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 578| 11b. על עסקי קול רב אשי אמר מהכא (דה"ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד,רבי יונתן אמר מהכא (במדבר יח, ג) ולא ימותו גם הם גם אתם מה אתם בעבודת מזבח אף הם בעבודת מזבח,תניא נמי הכי ולא ימותו גם הם גם אתם אתם בשלהם והם בשלכם במיתה הם בשלהם אינן במיתה אלא באזהרה,אמר אביי נקיטינן משורר ששיער בשל חבירו במיתה שנאמר (במדבר ג, לח) והחונים לפני המשכן קדמה לפני אהל מועד וגו' והזר הקרב יומת מאי זר אילימא זר ממש הכתיב חדא זימנא אלא לאו זר דאותה עבודה:,מיתיבי משורר ששיער ומשוער ששורר אינן במיתה אלא באזהרה,תנאי היא דתניא מעשה בר' יהושע בר חנניה שהלך לסייע בהגפת דלתות אצל ר' יוחנן בן גודגדא אמר לו בני חזור לאחוריך שאתה מן המשוררים ולא מן המשוערים,מאי לאו בהא קמיפלגי דמר סבר מיתה היא וגזרו בה רבנן ומ"ס אזהרה היא ולא גזרו בה,דכ"ע אזהרה היא מר סבר מסייע גזרו ביה רבנן ומר סבר לא גזרו ביה רבנן,בעי רבי אבין עולת נדבת ציבור טעונה שירה או אינה טעונה שירה {במדבר י } עולותיכם אמר רחמנא אחת עולת חובה ואחת עולת נדבה או דלמא עולותיכם דכולהו ישראל קאמר רחמנא,ת"ש (דה"ב כט, כז) ויאמר חזקיהו להעלות העולה (על המזבח) ובעת החל העולה החל שיר ה' והחצוצרות ע"י כלי (שיר) דוד מלך ישראל האי שירה מאי עבידתה אילימא דעולת חובה ל"ל אימלוכי אלא לאו דעולת נדבה,א"ר יוסף לא עולת ראש חודש הוה וקא מיבעיא להו מי הוקבע ר"ח בזמנו דליקרב או לא,אמר ליה אביי ומי מצית אמרת הכי והכתיב (דה"ב כט, יז) ביום ששה עשר לחדש הראשון וגו' ויאמר חזקיהו להעלות העולה (על המזבח),אלא אמר רמי בריה דרב ייבא כבש הבא עם העומר קמיבעיא להו מי קבע ר"ח בזמנו דליקריב או לא,מתקיף לה רב אויא וליחזי פסח היכי עביד מצה היכי אכיל,אלא אמר רב אשי מידי דהוה אשליחא דציבורא דממליך השתא דאתית להכי אפילו תימא עולת חובה מידי דהוה אשליחא דציבורא דממליך,ת"ש רבי יוסי אומר מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב הבית בראשונה אותו היום תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתו של יהויריב היתה והיו כהנים ולוים עומדים על דוכנן ואומרים שירה ומה שירה אמרו (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה' אלהינו עד שבאו אויבים וכבשום וכן בשניה,האי שירה מאי עבידתיה אילימא דעולת חובה מי הואי בי"ז בתמוז בטל התמיד אלא לאו דעולת נדבה,ותסברא מ"ש דעולת חובה דלא הואי ומ"ש דעולת נדבה דהואי הא לא קשיא בן בקר אקראי בעלמא הוא דאיתרמיא להו,אמר רבא ואיתימא רב אשי ותסברא שירה דיומיה (תהלים כד, א) לה' הארץ ומלואה וישב עליהם את אונם בשיר דארבעה בשבת הוא אלא אילייא בעלמא הוא דנפל להו בפומייהו,והא עומדין על דוכנן קתני כדר"ל דאמר אומר שלא על הקרבן אי הכי בעולת נדבה נמי לימא נפיק מינה חורבא,מאי הוה עלה ת"ש דתני רב מרי בריה דרב כהנא (במדבר י, י) על עולותיכם ועל זבחי שלמיכם,מה עולה קודש קדשים אף שלמים קודש קדשים ומה שלמים קבוע להם זמן אף עולה קבוע לה זמן: | 11b. This indicates that God responded to Moses, who was a Levite, by commanding him b about matters /b pertaining to the b voice, /b i.e., that the Levites must accompany the sacrifices with song. b Rav Ashi says /b that the obligation for the Levites to sing in the Temple is derived b from here: “It came to pass, when the trumpeters and singers were as one, to make one sound /b to be heard in praising and thanking the Lord” (II Chronicles 5:13). This indicates that just as there is a requirement for trumpets to be sounded during the sacrifice of communal offerings (see Numbers 10:10), there is likewise a requirement for the Levites to sing., b Rabbi Yonatan says /b that the requirement for the Levites to sing in the Temple is derived b from here: /b The Torah commands the priests with regard to the Levites: “They shall not come near the altar, b that they die not, neither they nor you” /b (Numbers 18:3). The verse equates the Levites with the priests, indicating that b just as you, /b the priests, are obligated b to /b perform the b service /b on the b altar, so too they, /b the Levites, are obligated b to /b perform b a service /b pertaining to the b altar, /b i.e., the song that accompanies the offerings.,A derivation of i halakhot /i based on the comparison between priests and Levites in b this /b verse b is also taught /b in a i baraita /i : It is stated: b “That they die not, neither they nor you.” /b This indicates that if b you, /b the priests, perform b their /b duties, i.e., the Levites’ duties, b or they, /b the Levites, perform b yours, /b e.g., the sacrificial rites, the perpetrator is liable b to /b receive b death /b at the hand of Heaven. But if b they, /b the Levites, perform a function that belongs to a different group of Levites, but is nevertheless a duty of b theirs, /b i.e., the Levites in general, e.g., if Levites assigned to open and close the gates of the Temple decide instead to sing, b they are not /b punished b with death; rather, /b they have merely violated b a prohibition. /b , b Abaye said: We hold /b that a Levite designated to serve as b a singer who /b instead b served in another /b Levite’s position b as a gatekeeper /b is liable to be put b to death, as it is stated: “And those that were to pitch tent before the Tabernacle eastward, before the Tent of Meeting /b toward the sunrising, were Moses and Aaron and his sons, keeping the charge of the Sanctuary, for the charge of the children of Israel; b and the stranger that drew near was to be put to death” /b (Numbers 3:38). b What is /b the meaning of the term b “stranger” /b in this verse? b If we say /b it is referring to b an actual stranger, /b i.e., a non-Levite, b isn’t it written /b already on b another occasion /b that he is liable to be put to death (see Numbers 3:10)? b Rather, /b this is b not /b its meaning; instead, it is referring to one who is a Levite but is b a stranger to that service. /b ,The Gemara b raises an objection /b to Abaye’s statement from a i baraita /i : b A singer who served as a gatekeeper and a gatekeeper who sang are not /b punished b with death; rather, /b they have merely violated b a prohibition. /b ,The Gemara explains that this matter b is /b a dispute between b i tanna’im /i , as it is taught /b in a i baraita /i : There was b an incident involving Rabbi Yehoshua bar Ḥaya, /b a Levite, b who went to Rabbi Yoḥa ben Gudgeda, /b also a Levite, in order b to assist in closing /b the b doors /b of the Temple. Rabbi Yoḥa ben Gudgeda b said to him: My son, go back, as you are among the singers and not among the gatekeepers. /b ,The Gemara analyzes the i baraita /i : b What, is it not /b the case that these two Levite Sages b disagree about this, that /b one b Sage, /b Rabbi Yoḥa ben Gudgeda, b holds /b that if a Levite who is a singer closes the gate by himself, b it is /b a prohibition punishable by b death, and /b therefore b the Sages decreed /b that a Levite who is a singer should not even assist the gatekeepers in closing the gates; b and /b one b Sage, /b Rabbi Yehoshua bar Ḥaya, b holds /b that b it is a prohibition /b that is not punishable by death, b and /b therefore the Sages b did not decree /b that a Levite who is a singer should not assist the gatekeepers in closing the gates?,The Gemara responds: No, that is not necessarily the correct analysis of the i baraita /i . Rather, b everyone /b agrees that one Levite performing another Levite’s task by himself is b a prohibition /b that is not punishable by death. One b Sage holds /b that b the Sages /b nevertheless b decreed /b that a Levite who is a singer should not even b assist /b the gatekeepers, b and /b one b Sage holds /b that b the Sages did not decree /b that a Levite who is a singer should not assist the gatekeepers in closing the gates.,§ b Rabbi Avin raises a dilemma: /b Does b a communal voluntary burnt offering require /b an accompanying b song or /b does it b not require song? /b He explains the two sides of the dilemma: b The Merciful One states /b in the Torah: “You shall blow with the trumpets b over your burnt offerings” /b (Numbers 10:10). Does the term “burnt offerings” include b both an obligatory burnt offering and a voluntary burnt offering, or perhaps the Merciful One is saying /b that the trumpets and song must accompany b the burnt offerings of the entire Jewish people, /b i.e., they must be burnt offerings that are an obligation of the people?,The Gemara suggests: b Come /b and b hear /b a proof from a verse: b “And Hezekiah commanded to offer the burnt offering upon the altar, and when the burnt offering began, the song of the Lord began also, and the trumpets, together with the instruments of David king of Israel /b …And Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord” (II Chronicles 29:27–30). The Gemara analyzes the description of this service: b This song, what was its purpose? If we say that /b it accompanied b an obligatory burnt offering /b that was brought on that day, b why /b did they have b to seek authorization /b from Hezekiah? Why did Hezekiah need to issue a specific command that they should accompany this offering with song? b Rather, is it not /b the case b that /b this song served to accompany b the voluntary burnt offering /b that Hezekiah brought on that day?, b Rav Yosef said: No, /b that day was a New Moon, and b it was the /b additional b burnt offering of the New Moon, /b an obligatory burnt offering, that was accompanied by the song. As for the need for Hezekiah’s approval, the explanation is as follows: It was the thirtieth day following the previous New Moon, b and they were asking /b him b if the /b current b New Moon was established in its time, /b i.e., on that day, so b that /b the burnt offering of the New Moon should b be sacrificed, or /b if the New Moon had b not /b been declared on that day. Hezekiah clarified that the court had declared the New Moon, and therefore they should sacrifice the offering., b Abaye said to /b Rav Yosef: b And how can you say /b that that day was the New Moon? b Isn’t it written: “On the sixteenth day of the first month” /b (II Chronicles 29:17), and later, in that context, it states: b “And Hezekiah commanded to offer the burnt offering upon the altar”? /b , b Rather, Rami, son of Rav Yeiva, said: /b The question b they were asking /b Hezekiah referred to the obligatory, communal burnt offering b lamb that comes with the i omer /i , /b i.e., the barley offering brought on the sixteenth of the first month, Nisan. They asked: b Was the New Moon /b of Nisan b established in its /b correct b time, /b which means b that /b it is now in fact the sixteenth of Nisan and the i omer /i offering and the lamb brought with it should b be sacrificed, or /b was it b not /b really the sixteenth of Nisan?, b Rav Avya objects to this /b explanation: How is it possible that they were unsure whether it was the sixteenth of Nisan? b Let them see how the Paschal offering was performed /b on the fourteenth of Nisan and b how i matza /i was eaten /b the following night. The day of the sixteenth of Nisan could easily be determined from when those mitzvot were performed., b Rather, Rav Ashi said: /b They asked permission from Hezekiah before sacrificing the lamb that comes with the i omer /i offering, b just as it is with /b regard to b a prayer leader, who, /b as a gesture of respect, b asks permission /b from the congregation before leading them in prayer. Likewise, the people asked permission from Hezekiah as a formal gesture of respect, not because they required his advice. The Gemara notes: b Now that you have arrived at this /b explanation, b you /b may b even say /b that it was a common b obligatory burnt offering, /b e.g., the daily offering, and they asked permission of Hezekiah before sacrificing it, b just as it is with /b regard to b a prayer leader, who asks permission /b from the congregation before leading it in prayer.,The Gemara has still not proven whether or not a communal voluntary burnt offering must be accompanied with song. The Gemara suggests: b Come /b and b hear /b a proof from the following i baraita /i . b Rabbi Yosei says: A fortunate /b matter b is brought about on an auspicious day, and a deleterious /b matter b on an inauspicious day. /b ,As the Sages b said: When the Temple was destroyed for the first /b time, b that day was the Ninth of Av, /b a date on which several calamities had already occurred; b and it was the conclusion of Shabbat, /b i.e., it was on the day after Shabbat, a Sunday; b and it was the year after a Sabbatical /b Year; b and it was the week of the priestly watch of Jehoiarib; and the priests and Levites were standing on their platform and singing song. And what song were they singing? /b They were singing the verse: b “And He brought upon them their own iniquity, and He will cut them off in their own evil” /b (Psalms 94:23). b And they did not manage to recite /b the end of that verse: b “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, /b the same happened b when the Second /b Temple was destroyed.,The Gemara analyzes the i baraita /i : b This song, what was its purpose? If we say that /b it accompanied b an obligatory burnt offering, was there /b any obligatory communal burnt offering sacrificed at that time? b The daily offering had /b already b ceased /b to be sacrificed, due to a lack of animals, b on the seventeenth of Tammuz, /b three weeks before the Ninth of Av. b Rather, is it not /b correct to say b that /b this song accompanied b a voluntary burnt offering? /b ,The Gemara asks: b And can you understand /b this to be the case? b What is different about an obligatory burnt offering, which was not /b sacrificed at this time because they did not have animals to bring, b and what is different about a voluntary burnt offering, that it was /b sacrificed? Just as there were no animals available for obligatory offerings, there were none available for voluntary burnt offerings either. The Gemara answers: b That /b is b not difficult. A young bull, /b which cannot be sacrificed as the daily offering, for which lambs are required, b happened to come into their /b possession b merely by coincidence, /b and they sacrificed it as a voluntary burnt offering. This indicates that the Levites are required to sing as an accompaniment to the sacrifice of a communal voluntary burnt offering., b Rava said, and some say Rav Ashi /b said: b And /b how can b you understand /b the description of the destruction cited in the i baraita /i ? b The song of the day /b for Sunday, which is when the i baraita /i says that the Temple was destroyed, is the psalm that begins: b “The earth is the Lord’s, and the fullness thereof” /b (Psalms 24:1). And yet the verse that the i baraita /i says that the Levites were singing, b “And He brought upon them their own iniquity,” is in the song for Wednesday, /b not the song for Sunday. b Rather, it was merely /b a portentous b lamentation /b [ b i eiliyya /i /b ] b that came into their mouths, /b not an actual song recited over an offering.,The Gemara asks: b But isn’t it taught /b in the i baraita /i that the Levites were b standing on their platform /b near the altar, which is where they stood when they sang to accompany offerings? The Gemara answers: This can be explained b in accordance with /b the opinion of b Reish Lakish, who says: /b The Levites are permitted to b recite /b songs on the platform even when it is b not for an offering. /b The Gemara asks: b If so, /b if the Levites may recite songs on the platform at will, b let /b them b also recite /b a song b for a voluntary burnt offering, /b even if it is not required. The Gemara answers: That could b result in a mishap, /b as the Levites might assume that just as singing for a voluntary burnt offering is optional, so too singing for an obligatory burnt offering is also optional.,The question of whether a song must be recited for a communal voluntary burnt offering has still not been resolved. The Gemara asks: b What came of it, /b i.e., what is the resolution to that question? The Gemara responds: b Come /b and b hear /b a proof, b as Rav Mari, son of Rav Kahana, teaches /b that the verse: “You shall blow with the trumpets b over your burnt offerings, and over the sacrifices of your peace offerings” /b (Numbers 10:10), juxtaposes burnt offerings to peace offerings, which indicates that there is a relevant comparison between them with regard to the sounding of trumpets, and, by extension, to song.,There are two conclusions that are to be drawn from this comparison: b Just as /b the b burnt offering is an offering of the most sacred order, so too, /b the b peace offering /b that must be accompanied by song is one that is b an offering of the most sacred order, /b and the only peace offering of this kind is the lambs that are brought together with the two loaves on i Shavuot /i . b And just as /b this b peace offering has a set time /b when it must be brought, b so too, /b the b burnt offering /b that must be accompanied by song is one that b has a set time, /b which excludes voluntary burnt offerings. Consequently, voluntary burnt offerings are not accompanied by song. |
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81. Anon., Letter of Aristeas, 45, 98, 92 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579 | 92. The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted to him. The service is carried on without interruption - some provide the wood, others the oil, others the fine wheat flour, others the spices; other |
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| 82. Diogenes Laertius, Fragments, [G] V B, 5.16 Tagged with subjects: •priests and priestesses, and prayer and sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101 |
| 83. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), None Tagged with subjects: •prayer, and sacrifice Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 579 |
